Following a December blog-conversation about Atul Gawande’sÂ Being MortalÂ (occasioned in part by her own chemo), my friend Alison Piepmeier asked me to send her a contribution to her blog,Â Every Little Thing. It appeared there on Monday. I’m reposting it here now.
In case you’re wondering, I got permission from the close relative (named below) to quote her. Then, just after this went live on Alison’s blog, the aforementioned relative – not knowing it had just been published – also gave me permission to name her. (I didn’t, initially, because I wanted to respect her privacy.) I’ve decided to leave her unnamed here, too. If you know me, you’ll know who I’m talking about. If you don’t, you can guess. Â Anyway. Â Here’s the post.
Thanks for the invitation to contribute to your blog. Since our correspondence (via the blog’s comments) occasioned the invite, I’ve decided on an epistolary essay. This is it.
As I write, I’m returning from a conference (MLA!), both longing for the continued fellowship of friends and recognizing the need to face my many (and multiplying) tasks. I want the conference to go on, so that I may continue learning from and enjoying the company of smart people, but I also face classes to plan, proposals to write, manuscripts (my own and others’) to edit, and so on.
I always struggle with that impossible balance between the need to create and the need to think, between ambition and reflection, between ticking off one more item on an ever-expanding “to do” list and succumbing to sleep. I think that you do, also –Â though I know your struggle is more urgent. Indeed, as I share these thoughts, I’m aware that you’re living in much closer proximity to your mortality than I am to mine. Unless I’m struck down by illness, accident, or gunfire (hey, I do live in America), I should have several decades left. There’s no guarantee, but –Â at the moment –Â my long-term prospects look, well, longer than yours do. So, I hope you will forgive my presumption in addressing a subject that you (of necessity) have probably thought about more deeply than I have.
Although I don’t have a morbid disposition, mortality has been a lingering companion since my early 30s. There are two reasons, the first of which is my stepfather’s passing. Jack’s death was the cancer equivalent of a train wreck: the diagnosis came in December of 2000, and in January (a little over a month later), he died at the age of 72. For months afterward, I used to talk, silently, to Jack. These conversations became a bedtime ritual. Every night, before sleep, I sent my thoughts in his direction, and hoped that somehow they would arrive in his mind, in the great beyond. Though I knew I was not really reaching him, these imagined communications helped me grieve.
The second reason was the twelve-year endeavor of writing the biography of Crockett Johnson and Ruth Krauss, two (married) children’s writers. This was a race against time. Both were born in the first decade of the twentieth-century, and the people who knew them –Â especially during their early days –Â were dying. I narrowly missed talking to Hannah Baker, Johnson’s editor at the newspaper PM, and to Kenneth Koch, the New York School poet who taught Krauss poetry. Many others I interviewed died before I finished the book: Johnson’s sister, Else Frank; children’s writers Syd Hoff and Mary Elting Folsom; artist Antonio Frasconi; and filmmaker Gene Searchinger. Maurice Sendak died four months before the book’s publication. You don’t need to interview people in their 70s and 80s and 90s to learn this truth: the older we get, the more dead people we know.
But how do we face the inevitability of our own deaths? Religion comforts the devout, though I don’t for a moment imagine that it removes all worry. I was recently talking with a close relative of mine who, like me, is essentially agnostic. She faces the certain prospect of irreversible cognitive decline. We don’t know whether it will be a swift descent into oblivion or a slow slide towards confusion and forgetting. We’re hoping for slowness, and she’s doing her best to keep her mind and body active. She knows that Alzheimer’s or dementia (it’s likely one or the other) will claim her, but – as far as she’s concerned – not without a fight!
Recently, discussing her end-of-life plans with those close to her, she said, “I’ve lived three score and fourteen years. I’ve had a good run.”
A relative of my generation asked her, “If you had a heart attack tomorrow, you’d want to be resuscitated, wouldn’t you?”
She replied, “Not necessarily.”
“Wouldn’t you? You don’t know what the future holds.”
“I know what the future holds. A heart attack, whenever it happens, is a good way to go.”
The frankness of her statement gave us all pause. Yes: I, too, would prefer a heart attack to a slog through the thickets of dementia. But I’m struck by her ability to make peace with her own death. She does not want to say goodbye just yet, but she’s prepared to say goodbye when the time comes.
And that is what we need to learn. Or, at least, it’s what I need to learn. During your struggles with the brain tumor, have you figured this out? Have you learned how to say goodbye?
It’s a question that you shouldn’t have to face in your 40s. This may be why I can’t answer it yet, and why my 74-year-old relative can. But I know that the question confronts you, and has been confronting you, throughout your 40s. This is unfair. In fact, it’s unfair of me to expect you to have arrived at a better answer. So, please feel free to ignore this question – or, for that matter, any question I may pose here.
I know that, whenever I die, I will not be finished living. There will be things I have not learned, friends I have not made, books I have not written, places I have not seen, and many obligations unfulfilled. I also know that when my end arrives, I hope to have done more good than harm. I know, too, that I do not wish to suffer: if my prospects look bleak, others should take no extraordinary measures to revive me. Since I am not religious, I also believe that, as my last breaths evaporate and my heart stops, my consciousness will wane, and then I will cease to be. The End. Roll credits.
I do not know whether I’ll have a chance to say goodbye to the people I love, but I know –Â as what remains of my self dissipates –Â I’ll miss them. I hope, too, that, if any mark my passing, they do so not through mourning, but through celebrating life. Throw a party. Help yourself to my records, CDs, and books. Hire a caterer. Hire a DJ. Get to know each other better. Sing. Dance. Eat. Have fun.
Also, since I vigorously oppose the everything-happens-for-a-reason crowd, they are not invited to this party. Everything does not happen for a reason. To suggest that it does trivializes the suffering of others. Bad things happen to good people, good things happen to bad people. In the words of Lin-Manuel Miranda’s Hamilton, “Death doesn’t discriminate between the sinners and the saints. / It takes, and it takes, and it takes. / And we keep living anyway.” This does not mean that we should respond with indifference. Quite the opposite. It means we should engage fully in the struggle of living. As Ta-Nehisi Coates writes in Between the World and Me, “you must wake up every morning knowing that no promise is unbreakable, least of all the promise of waking up at all. This is not despair. These are the preferences of the universe itself: verbs over nouns, actions over states, struggle over hope” (71).
This awareness makes me want to live as fully and as thoughtfully as I can. It makes me want to work harder, and to take more time off. It makes me want to write more, and to write less –Â so that I can spend more time with those I love. In other words, this awareness simply amplifies that tension between increased activity and quiet contemplation, between labor and leisure. It heightens awareness of the problem I described early in this letter. This is why I’m always (to borrow again from Hamilton) “writingÂ like I’m running out of time.” It’s also why I want more time to appreciate “how lucky we are to be alive right now.” (Yes, I am currently obsessed with Hamilton. Why do you ask?)
I don’t know how to find this balance, but I know that it will require me to accept limits, to say to myself: “Look, Phil: if you are lucky, you might have twenty to twenty-five productive years left. What do you want to accomplish during those years? And how do you want to live?” In other words, I need to set two types of priorities, for both work and life. Since I am also an academic, the boundary between working and living is (at best) thin and (often) invisible.
Philosopher Kieran Setiya has what is, I think, at least a partial plan for how to navigate our way through this problem. In his excellent “The Midlife Crisis,” he charts a course by, first, distinguishing between telic and atelic. As he writes, “Almost anything we call a ‘project’ will be telic: buying a house, starting a family, earning a promotion, getting a job. These are all things one can finish or complete” (12). However, there are also atelic activities, projects that “do not aim at a point of termination or exhaustion: a final state in which they have been achieved and there is nothing more to do. For instance,… you can go for a walk with no particular destination. Going for a walk is an ‘atelic’ activity” (12). Other examples of atelic activities include “hanging out with friends or family,” “studying philosophy,” and “living a decent life.” As he points out, “You can stop doing these things and you eventually will, but you cannot complete them in the relevant sense…. they do not have a telic character” (13):Â “If you are going for a walk, hanging out with friends, studying philosophy, or living a decent life, you are not on the way to achieving your end. You are already there” (13).
This distinction is helpful because (as Setiya argues) the atelic are more fulfilling than the telic. Pursuing goals gives you purpose (which is good), but can ultimately leave you empty because you always have to move on to the next one: “Our achievements, whatever they are worth, are always numbered” (10). So, instead, he suggests, one might pursue telic activities in an atelic fashion: “Instead of spending time with friends in order to complete a shared project […,] one pursues a common project in order to spend time with friends” (15). Or, put another way, “Do not work only to solve this problem or discover that truth, as if the tasks you complete are all that matter; solve the problem or seek the truth in order to be at work” (15).
These days, this is how I’m trying to approach all projects –Â I’m seeking atelic joy in telic activities. This means that many of my current efforts are collaborative. For instance, I have just given a paper on allegedly “weird” children’s books, co-written by and co-presented with my friend Nina Christensen. Working on it was fun because, in addition to learning from each other, we could both hang out (on-line, since she lives in Denmark). At the same conference, I chaired a discussion on “Children’s Literature Scholarship and Its Publics”: that was great fun to talk with and learn from smart people whose work I admire. With my friend Eric Reynolds I’m co-editing two more volumes of Crockett Johnson’s comic strip Barnaby. And so on. All of this labor will result in good work that should (we hope!) be useful to others, but it will also be fun –Â because it will all be accomplished with friends.
I expect that this partial answer –Â indeed, this entire letter – tells you little that you don’t already know. As I said earlier, my sense is that facing mortality puts these questions into much sharper focus. So, you will (I imagine) have already arrived at better and more complete answers than I have.
I’d like to conclude here by wishing you a long and full life, but I worry that such optimism contradicts your experience. So, let me instead wish you this: sufficient health to enjoy however many years remain, sufficient time to guide your young daughter into an uncertain future, and sufficient energy to pursue those projects that are important to you.
Yours in the struggle,