…all that I could say of the Story, to any purpose, I have endeavored to say in it.
-Charles Dickens, From the Preface to David Copperfield
It is hard enough to write books and stories without being asked to explain them as well. Also it deprives the explainers of work. If five or six or more good explainers can keep going why should I interfere with them? Read anything I write for the pleasure of reading it. Whatever else you find will be the measure of what you brought to the reading…it is very bad for a writer to talk about how he writes. He writes to be read by the eye and no explanations or dissertations should be necessary. You can be sure that there is much more there than will be read at any first reading and having made this it is not the writer’s province to explain it or to run guided tours through the more difficult country of his work.
-Ernest Hemingway, The Paris Review
For most of human history, a person who wanted to learn to meditate had one teacher who taught a single, unified approach, with a coherent set of practices and terminology. An American in the 21st century, however, faces a bewilderingly diverse array of traditions, each of which has its own practices and special terms. To complicate things further, many of these traditions use the same terms to mean different things and the same practices aimed at different goals.
Faced with this Tower of Babel, it’s easy to superficially jump from one approach to another, not sticking with any practice long enough to make any meaningful progress. It’s also easy to respond to this confusion by throwing one’s hands in the air and simply giving up.
The value of The Science of Enlightenment is that it gives one a coherent mental framework with which understand all the world’s meditation practices. This is the sense in which we can say the author presents a “science.” Just as the scientific classification of animals equips a biologist to make sense of a newly-discovered species, this “scientific” classification of meditation practices equips one to make sense of the bewildering array of meditation practices they are likely to encounter in the modern “marketplace” of contemplative practices.
The book is available here.
Stand on the brick path,
And enjoy the cooling
Shower of the leaky gutters.
I feel nothing but pity for the five police officers killed last night in Dallas and I feel nothing but contempt for their killer. I also pity Philando Castile, who was, by all accounts, an honorable young man. We don’t know all the facts in that case, of course, but his girlfriend’s account of his killing makes far more sense than the story we’re hearing from the police so far.
The shooting of Alton Sterling is much less clear. I’ve watched the video and can’t make much sense of it. The angle at which the video was shot and the low resolution of the video make it impossible to determine what happened, as far as I can tell. Was he shot unnecessarily? I don’t know. Do I understand why many people are jumping to the conclusion that he was? Absolutely.
It is high time for all of us to stop pretending that the problem of police brutality is simply a matter of a “few bad apples.” According to an anonymous survey of about 900 police officers from across the country conducted by the Department of Justice back in 2000, 84% of the officers surveyed admitted having witnessed a fellow officer using excessive force. I think we can all agree that 84% doesn’t represent a few “isolated incidents” or a “few bad apples.” And please note, this is not a number generated by Black Lives Matter or the ACLU. This number is from the police officers themselves.
Can civilians expect justice when these incidents occur? Not usually. Here again, let’s look at the data provided by the police officers themselves: 61% of the officers surveyed admitted that they “do not always report serious criminal violations that involve the abuse of authority by fellow officers.” Further, 67% believe that officers who report these incidents are given the “cold shoulder” by fellow officers. (Source: Police Attitudes Toward Abuse of Authority: Findings From a National Study.)
I’m not going to post links to every incident of cover-up, corruption, or police misconduct, but they’re out there if you care to look. My friends who are pleading for everyone to “calm down” and look for “reasonable” ways to solve these problems would do well to make some specific, concrete suggestions for how this can be done. For decades now, citizens have been searching for justice, only to be shut down by police departments, district attorneys, and judges who all seem to be looking out for one another rather than doing the right thing.
The criminal justice system is the “calm” and “reasonable” channel for seeking justice, but what exactly do we expect people to do when that system fails them? Shut up and take it? Here’s a passage from Thomas Paine’s Common Sense that I think speaks to the present situation:
But if you say, you can still pass the violations over, then I ask, hath your house been burnt? Hath your property been destroyed before your face? Are your wife and children destitute of a bed to lie on, or bread to live on? Have you lost a parent or a child by their hands, and yourself the ruined and wretched survivor? If you have not, then are you not a judge of those who have. But if you have, and can still shake hands with the murderers, then are you unworthy the name of husband, father, friend or lover, and whatever may be your rank or title in life, you have the heart of a coward, and the spirit of a sycophant.
This is not inflaming or exaggerating matters, but trying them by those feelings and affections which nature justifies, and without which, we should be incapable of discharging the social duties of life, or enjoying the felicities of it. I mean not to exhibit horror for the purpose of provoking revenge, but to awaken us from fatal and unmanly slumbers…
Many passages from The Declaration of Independence could be cited here as well, to the same effect. As colonies of Great Britain, we suffered injustices at the hands of the mother country and all attempts to address these grievances through the proper channels were denied. As a result, we turned to violence. This is the predictable course of events when people are denied justice. Unless real changes are made, we can only expect more.
Here are a few real, concrete things we can do turn things around.
- Stop passing so many damn laws. Police officers aren’t called “law enforcement” for nothing. Their job is to enforce the laws that our legislatures pass. Every law is enforced through violence or the threat of violence. When a new law is proposed, ask yourself if its enforcement is worth the injury or death of a police officer or civilian. (I suspect that most police officers hate enforcing many of these petty laws as much, or more, than we hate submitting to them.) As a rule of thumb, reject the idea of a “crime” unless there is a clear, direct victim. Vote for legislators accordingly.
- Don’t expect people to rat on their friends. It is unreasonable to expect fairness when police departments investigate themselves. It is equally unreasonable to expect district attorneys who work closely with police officers to be completely objective when investigating the people they reasonably view as colleagues. This is not because they’re bad; it’s because they’re human. Police misconduct should be investigated by independent prosecutors and independent review boards. Always.
- Use body cameras. Every police officer should be required to wear a body camera, for their protection as well as our own. Body cameras ought to be activated the moment the siren turns on and there should be an automatic investigation by an independent review board every time a camera is “accidentally” deactivated. We are constantly admonished that if we aren’t breaking the law, we have nothing to worry about. The same standard should apply to the officers who enforce those laws: if they aren’t doing anything wrong, then they have nothing to fear from a video recording of their actions. (There have already been many instances of good cops being exonerated from any wrongdoing by simply looking at the tape.)
If you disagree with any of my suggestions, feel free to tell me where I’ve gone wrong. More importantly, please offer some specific concrete suggestions of your own. More memes and good feels aren’t going to solve anything.
A tree across the road, the
expected thing stops happening.
The volley evaporates them
into the forest like the mist or
the deer whose skins they wear.
The shrieking, from another world,
but the lead pierces the boundary.
Pride goeth before destruction, And a haughty spirit before a fall. – Proverbs, 16:18
Four decades of service in His Majesty’s Coldstream Guards had given Edward Braddock courage, intelligence, and toughness, but it had failed to embed in his character the one virtue he needed most: humility.
Braddock was the first English general to set foot in the American colonies, and he had not been sent on a pleasure tour. His task was to drive the French from the contested Ohio Valley, and he intended to make a quick job of it.
As the Commander-in-Chief of North America, Braddock set the strategy for all British forces on the continent. He was not the sort of man to sit in a comfortable chair while other men fought, however, so he took personal command of a force of 2,100 British Regulars and colonial militia charged with capturing a series of French forts.
The first stop for this expedition was to be Fort Duquesne at the forks of the Ohio River (present day Pittsburgh). Impatient with the slow progress of his army through the wilderness, BraddockÂ split his force in two. About a third of his men stayed behind in a supply camp so that the remaining 1,300 could move forward to Fort Duquesne more quickly.
Only a few miles from the Fort, Braddock’s men ran square into a force of about 800 enemy fighters. Braddock was not intimidated. He may have held a grudging professional respect for the 70 French Marines in the company, but he knew that the 150 Canadian militiamen and 600 Indian warriors before him had never seen anything like the highly-disciplined British Regulars at his disposal.
As he expected, the enemy broke after the first volley of British musketry. How could they not? That wall of fire and lead would have intimated even a well-trained European infantry force. It must have been absolutely devastating for a bunch of undisciplined colonial trash and their savage allies.
At this point, however, the expected thing stopped happening. The French and Indian force scattered, but it didn’t retreat. Instead, it spilled out into the woods on either side of Braddock’s force and picked off Braddock’s men from behind the trees with startling accuracy.
Braddock’s men had never experienced fighting like this, and they retreated in chaos, running headlong into Braddock, who was leading reinforcements up from the main body of men. The commander struggled to regain order, swearing and threatening, but it was too late. The panic spread from company to company with such incredible speed that the entire force was soon reduced to chaos.
In the three hours of bloody, confused slaughter that followed, over half the British force was killed or taken prisoner. As the survivors and camp followers–including women and children–crossed the Monongehela River in a desperate attempt to avoid certain death, Indian warriors picked them off from the shore. Some even swam into the river to scalp the recent victims. The injured, left behind by their panicked comrades, were unceremoniously killed by the victors. Some were taken as captives.
Braddock himself was shot in the lung and was evacuated by wagon from the field of battle. What went through Edward Braddock’s mind during his last five agonizing days of existence?
Perhaps he remembered the warning of a Pennsylvania politician named Benjamin Franklin, “The only danger I apprehend of obstruction to your march is from ambuscades of Indians.”
At the time, Braddock’s response was dismissive, â€œThe savages may indeed be a formidable enemy to your raw American militia, but upon the Kingâ€™s regulars and disciplined troops, Sir, it is impossible they should make any impression.â€
Braddock no doubt thought better of his response. Perhaps he even revised his opinion of the “raw American militia.” One such, a young Virginian named George Washington who had served as his aide, offered to lead his men into the cover of the trees and direct them to fight like the enemy. His response to Washington at the time was, â€œIâ€™ve a mind to run you through the body. Weâ€™ll sup today in Fort Duquesne or else in hell!â€
Braddock’s prediction rang true. The five days that followed after Washington loaded him onto that wagon must have been hellish indeed. Perhaps he also used this time to reflect on his rejection of the advice of his own Indian advisors.
Looking back on the expedition later, his chief Indian advisor, Monacatootha,Â remarked, â€œHe looked upon us as dogs, and would never hear anything what was said to him. We often endeavored to advise him and to tell him of the danger he was in with his soldiers, but he never appeared pleased with us.â€
Ignoring Monacatootha may have been Braddock’s most grievous error in judgement. Ben Franklin and George Washington, were, at the time, relatively inexperienced in military affairs after all. Monacatootha, on the other hand, had seen more battles than Braddock himself and could be expected to understand the enemy better than anyone in the expedition.
We can’t know what went through Braddock’s mind in those last days and hours, of course, but his final words give us a clue.
“We shall know better how to deal with them another time,” he said, adding, “Who would have thought it?
In 1947, historian Otto Eisenschiml referred to the Civil War as â€œThe American Iliad.â€ He was on to something there.
This monthâ€™s issue of The Civil War Monitor features an article by another historian, Mark Grimsley, who observes, â€œâ€¦it is obvious that the Civil War routinely functions as a national myth, a way to understand ourselves as Americans. And like the classic mythologies of old, it contains timeless wisdom of what it means to be a human being. Homerâ€™s Iliad tells us much about war, but it also tells us much about life. The American Iliad does the same thing.â€
The political issues that caused and sustained the war are still very much with us. I have a hunch, however, that long after those concerns are past, Americans will continue to return to this national myth.
Myths are not powerful because they are lies, but because they are true. That is, they tell us some truth about what it means to be human, and they convey that truth in a way that mere history cannot.
For many, myself included, I think that what draws us to the war is the same thing that draws us to Shakespeare or Jane Austen: a fascination with the human condition. In the Civil War, we find a cast of characters who possess the full spectrum of human virtue and vice, and they manifest their characters on a grand scale.
But, hereâ€™s where it gets very, very tricky. Austen drew on her careful observation of real life to create the characters and events in her novels, but they are not histories. Mister Darcy may or may not have been based on John Parker, but no one in their right mind would suggest that we ought to revise Pride and Prejudice in light of new historical information about Parker. Likewise, though Shakespeareâ€™s Julius Caesar was based on the life of a real person, scholars donâ€™t insist on rewriting his dialogue to fit the historical facts.
Abraham Lincoln and Robert E. Lee, on the other hand, are a different matter. They are, at once, both myths and historical figures of great scholarly interestâ€“and those two roles are constantly in tension.
If we found that Austenâ€™s impressions of John Parker were greatly in error, it would change nothing of substance in Pride and Prejudice. The great value we see in that work of art would not be touched.
If we discover, on the other hand, that Robert E. Leeâ€™s motives during the Gettysburg campaign were different than we assumed, however, our cherished myth loses some of its potency.
When people dig in over the issue of the Confederate Flag, it may not just be an issue of disagreeing over historical facts. They are defending a myth that is meaningful to them. That myth, and the understandable desire to cherish it, may, in turn, influence how they interpret the historical facts.
No one seriously argues with a Roman historian based on the power of Shakespeareâ€™s Julius Caesar, but people can and do argue with historians of the American Civil War based on their longstanding understanding of figures like Robert E. Lee and Abraham Lincoln and the meaning those stories have in their own lives.
It is, I think, possible to hold on to the value of the myth while acknowledging the historical reality, but I believe thatâ€™s a damn tough thing to do.