The Jewish Humanist, February 1977
People in transition. We are people in transition.
We are moving from one life style to another.
Our behavior is changing. As husbands or wives, as mothers or fathers, as employers or employees, as men or women, we are no longer behaving the way we used to.
The change is overwhelming. Divorce is ordinary. Pre-marital sex is conventional. Career women are legion. Artificial birth control is the norm for American Catholics. Even abortion has become Italian.
The change is so overwhelming that we often deny it. It makes us feel so insecure, so guilty. We try to imagine that our moral values have remained the same. We try to avoid confronting our behavior.
Moral schizophrenia is the psychic disease of many people in transition. It is the self-destructive defense against fear and guilt. Our conscious beliefs go one way, our behavior goes another. Our stated values are fantasies. They are unrelated to the substance of our actions. When we are challenged , some of us get very angry because we are resisting the painful truth. Some of us shrug our shoulders because we are embarrassed by our own ambivalence.
Moral schizophrenics are always the victims of change. Since they deny that it is happening, they can never control it. They simply change and grumble. Unconscious needs and dumb social forces push them on relentlessly. Their resistance, when it comes, is both hysterical and ineffective. They are the victims of their own cowardice.
Healthy people are always fighting ethical dishonesty. They want their stated values to coincide with their behavior. They want to be aware of .what they are doing and why they are doing what they do. They want to be in control of their behavior and to consciously select the changes which are best suited to their needs. They want to resist irrational fear and non-productive guilt.
As people in transition – who can no longer live according to the dictates of old social scripts and who want to preserve their own moral integrity – we need a healthy style for coping with change. We need to admit ultimate responsibility for our own lives. Blaming others for bad decisions may be justified but is generally useless. Blaming destiny or irresistible social forces may be accurate but is usually a way of avoiding doing anything. Peevishness is fashionable. If we cannot be in total control, then we will not be in control at all!
Assuming responsibility is merely the good-humored awareness that conscious decision does make a difference.
We need to identify our most important desires. A healthy life style should serve our needs, not violate then. We have to be honest about our feelings. Anger and depression are signs that we are missing what we really went. Pro-longed anxiety Indicates that we haven’t come to terms with what we really fear. We have to know our needs before we can choose to satisfy them.
We have to be able to put our wants in some order of priority. Since we cannot satisfy all our desires simultaneously, we have to pick and choose. Human needs are complex. They cannot be reduced to single desires like sex, love, power or serenity. Simplicity is intellectually neat but pragmatically naive. On a practical level, we are messy jumbles of wants, each demanding center-stage and enormous amounts of energy. Knowing desire is never enough. We have to figure out the order of desire. If we don’t do it consciously and rationally, then we will do it unconsciously and irrationally. The former procedure is less spontaneous – but it is also less dangerous.
We need to know how to make rational choices. Irrational choices are decisions that serve the interests of dead people – that serve the needs of ancestors who cannot be served. Irrational people are always citing tradition and historical convention to justify their life style. Rational people always justify their behavior by pointing out how decisions serve the needs of the living. ‘I can’t help myself; that’s the way I feel’ is the standard reply of people who are traumatized by ancestral disapproval and who refuse to take the painful step of resisting the past for the sake of living needs and future good consequences.
We have to be able to resolve incurable ambivalence. Most of us want both independence and togetherness. The current psychotherapeutic fashion is for people to say that they want to run their own lives. But they generally want to run their own lives together with someone else. They want the ecstasy of intimacy and the pleasure of separateness at the same time. Total independence and total intimacy are not compatible. If we want one, we cannot have the other. Self-fulfilment is more than selfish independence or masochistic merging. It is a good-humored compromise called responsible intimacy.
We need to know the life style options. The traditional world allowed only one script for each sex and for each class. The contemporary world is a supermarket of life styles. Open marriage, communal child-rearing, living together, single swinging, nature simplicity, leisure careers – are still novel but increasingly legitimate choices. Even conventional long-run relationships, whether in marriage or work, require new stimulation to rescue them from boredom. Keeping ourselves aware of alternatives is necessary for both hope and sanity.
We need to resist stereotypes. As: children of our genes we are indeed programmed. But our programming allows for wide options. Men are not violating their nature when they are soft, gentle and dependent. Women are not resisting their essence, when they are strong, aggressive and publicly commanding. Our society requires greater flexibility than the tradition allowed. We need to be more open to variety. People do not exist to fit life styles. Life styles should be designed to fit people.
We need to be individually real. Before the present transition family, work and ethnic identities were primary. For a growing minority they have become secondary, although still very important. This minority are an avant garde, sensitive to the problems of investing self-awareness in groups. Groups no longer provide the stability and security they used to. Being able to see oneself as independently real of any group identity is becoming necessary for many people. In a world of serial careers, intermarriage and feeling young at fifty, it is dangerous to find one’s self-image in a group label.
We above all, have to be able to deal with the value of the temporary. Our conditioning so values the eternal that we often view marriages and careers that do not last forever as failures. We deny the importance of our pleasure and our joy because it does not last forever. In a world of rapid change this conditioning is conducive to neither happiness nor survival. Seeing change as painful but often desirable will, make us less possessive and more attractive.
We are people in continuous transition. We need the skills to make that transition worthwhile.