1
The day when I’ll know enough to feel “informed” or “wise” or simply “aware” will never come. That I’ll never be anything more than unsure is one thing I am sure of. That and that it’s okay to end a sentence with a preposition.
Balancing ongoing uncertainty with an often-regrettable tendency to speak my mind proves difficult. In order to opine with anything resembling authority, I attempt silencing the part of my head that reminds me how little I know for certain. And I fail a lot of the time, though when I do utter something one might receive as a thought based in certainty, the falsity of that confidence offends even me. I can only hear pumped up bluster masking doubt. Which is why I’m suspicious of all who seem certain.
2
Admission at the start:
I am likely full of shit. About most things and definitely about politics, which I am especially given to debating with friends and strangers in the most loathsome of spaces: social media. That stated, I continue engaging in conversations that will do little, if anything, to further the conversation or achieve any tangible result. I work for a university, so you’ll understand that ineffectual discourse and navel gazing are my métier.
If I find a life raft in this honest confession, well, it’s rickety. Nevertheless, I’m comfortable riding these rocky waves of uncertainty.
3
Yesterday I reminded my literature class that it’s okay to not understand the book we were discussing, Flann O’Brien’s The Third Policeman. Aside from being (in one student’s assessment) a “weird” book, the novel is somewhat of a mystery. Or not. I’m probably being lazy by dismissing any meaning or authorial intent, but I also don’t care.
There are plenty of ways I read The Third Policeman offering plenty of ideas and opportunities for conversation. Which is all I asked of my students, that they think about the book and speak about it with me and with each other. They were up for the task, even if a few admitted that they disliked the book. (No one’s perfect.) The most common interpretation, that O’Brien’s novel is about a terrible person who commits murder and is damned, fits well enough, though judging characters as good or bad feels a bit facile to me. Sure, the narrator of The Third Policeman is, as his author described him, “a heel and a killer,” and we can condemn his actions accordingly, but… what else ya got?
The book, in my estimation, is an answer to the 19th century tales where the criminals find salvation through repentance, a sort of updating of Crime and Punishment, although—this book coming at the end of the Modernist era—our narrator does not come to Jesus, so to speak. His confession, which occurs at the very start, isn’t born of regret. It’s all so matter-of-fact. I killed a guy. Ho hum.
Flann O’Brien’s novel being evidence of the 20th century pendulum swinging away from Victorian moralizing is, of course, just one quite possibly flawed interpretation, but, as I always say, that’s my theory and I’m sticking to it.
My students took notes while I made this point about The Third Policeman, though I immediately reminded them that this was just me thinking aloud along with them and not a verifiable truth about the intention of the novel. Then I reminded them that the classroom is a place for testing shaky interpretations and impressions. Their midterm papers, I said, demand more supported claims, but the classroom can (should?) be a space for trotting out ideas that may not have wings. Through articulation of those unsettled ideas (as if there are any other kind), we reach a place where we have a dash more assurance. We try out things in the discussion that we might then buttress with some academic research, which, in this literary game, is itself debatable.
I always liked literary study and the arts in general for this reason: uncertainty. That The Third Policeman is a great or important novel, one that is chock full of interpretative possibilities… of all this I am certain. But while I do have the power to inflict it on students, I can’t force anyone to adopt my certainty. You might think it’s a piece of shit. Bully for you.
4
The need to be sure is a bummer. It stops my students from raising their hands. I want to blame social media. My Gen Z students, those digital natives, grew up with gadgets and have seen what happens to someone making a claim online that turned out to be if not false, well, dubious. People get piled on, @ed, harassed, bullied, shamed, all that shit. Or maybe just a little mocked. None of that feels great. Why risk saying or tweeting or venturing any guess or stating any opinion in such a culture?
But a classroom is a place where we should feel comfortable proffering opinions. If we all agree that we’re there to share perspectives and mutually inform, and if we all remain respectful, then that grand dialectic bears fruit.
The above paragraph is evidence that I am not, as I am so often judged, completely cynical.
5
Every generation feared raising their hand in class, right? My Gen Z theory has more holes than Swiss cheese.
6
After we wrapped discussion on The Third Policeman, I had my students watch After Hours. To me, these works make sense together; After Hours features a guy who, while not a murderer, makes some poor choices throughout his evening in 1980s lower Manhattan. And like The Third Policeman, it has an other-worldly feel, though considerably less surreal. And there are themes of inescapability and damnation, cyclical structure, and repeating motifs.
Slightly irksome: my students felt the need to judge the protagonist of After Hours. Paul, our hero of sorts, doesn’t read Marcy’s signals well, tries repeatedly to have sex with her, abandons her when he finally gets the picture, loses his temper, ignores people… in other words, he’s not a 100% good person. Kind of like every person ever.
Maybe, I told my students, I judge him less harshly for not immediately dropping his sexual overtures because the film was made in the mid-1980s alongside far more rape-filled cinematic larks like Revenge of the Nerds and Sixteen Candles. Compared to those depictions of criminal sexual assault, Paul from After Hours is a saint. A rationalization of bad behavior… sure. But I can watch the film and feel grand whereas I can’t go back to the 80s comedies with their “Ain’t rape is funny” gags.
My students understood my point, I think. But they were certain in their assessment of Paul as a terrible person deserving punishment. They are more interested in analyzing characters from a very simple and frankly dull “good/bad” framework. And here I thought we were past simple binaries.
7
Today, while making quesadillas, I flipped the tortillas as I always do: by hand. A spatula makes the operation safer, but quién es mas macho? YO SOY! That stated, I accidently placed my finger on the comal a second too long. That hurt.
If I place my hand on a hot stove, I’ll be burned. On this, and maybe this alone, I can express certainty.
8
Remember this nugget from Ben Franklin: “In this world nothing can be said to be certain, except death and taxes.”
The statement is only half true. Just ask Jeff Bezos.
Also, I was pretty certain that writers should avoid “to be” verb phrases whenever possible. A teacher in grad school drummed that into my head. But the above quote not only has a “to be” in it, the “nothing can be said” is kind of clunky. So much for the great founding fathers.
9
Things of which I am certain:
10
The worst, grossest certainly is found, of course, online, Facebook being ground zero for certainty. Recently, Mark Zuckerberg lessened content moderation across Meta and boasted about the company returning to its free speech roots. Born in his dorm when he drunkenly objectified Harvard girls, Facebook morphed into a democracy breaking machine that also helped spread misinformation resulting in a literal genocide in Myanmar. So, yeah… Zuck’s not wrong about the company’s roots.
As alluded to earlier, I am the worst version of myself when I fight with people on Facebook. I write things that are redolent of certainty, even if I try to qualify statements. The replies to the stupid things I add to stupid “conversations” are even more certain. At least I try to add words like “seem” and “perhaps.” But my cyber interlocutors drip with certainty. They know for goddamn sure that they are right, their opinions and cheerful dismissal of anything that contradicts their politics are iron fucking clad. How can they be wrong? They know what they know. Things were better before. Simpler in 1984. 1974. 1954. Back before they were asked to revise a minuscule percentage of their lexicon or think of the experiences of humans unlike themselves.
In these stupid spaces, I act horribly, possessed by the certainty of my opinions and politics.
11
I like mystery. I accept it. I don’t know if there’s a god. I suspect not. If there is, that god is indifferent at best. I lean atheist, but I just don’t know. And I don’t care. The universe is likely empty and meaningless and random and pure fucking chaos. Fine. So be it.
What used to attract me to Existentialism—the little of it I understand—is the freedom it offers. No god equals no meaning to life other that which the individual assigns it. So, for me, the meaning of life is some jumble of art, a good cup of tea, single malt Scotch, my dog on my lap, the relationship I’ve built with my wife, the ongoing joy of laughing at the absurd. And writing a thing or two now and then.
If I can claim a philosophy, it’s Absurdism, which is like Existentialism only with better jokes. Speaking of philosophies, the garments of Agnosticism fit better than those of the believer or the atheist, as agnostics humble themselves by confessing that they can never prove or disprove god’s existence. And most of us absurdist agnostics are happy not knowing. We’ll learn the truth soon enough.