Modus Ponens

Detail from “The Death of Socrates” by Jacques-Louis David, 1787

I’ve never liked it when, in the course of working through a disagreement, someone says to me, “I understand what you’re saying, but I don’t agree.” I find that irritating. “Clearly you don’t understand,” I want to respond, “because if you really understood, you would recognize the obvious truth of what I’m saying.”

That’s just an emotional reaction, of course. I can’t really object when someone claims to understand but disagree, because I find it equally irritating when someone assumes that my disagreeing with them is the result of ignorance or laziness. I once had an English teacher who loved literature, and if I read one of his favorite books and didn’t fall in love with it, he would insist that I hadn’t read the book closely enough. Or there’s the common retort from anyone who disagrees with me on social media — “Educate yourself!” — meaning that if I knew the same facts that this person did, I would automatically have to take their side.

The problem in all of these cases is that arguments are not based solely on facts. Any convincing argument has to start from a set of premises — statements that both the person making the case and the person listening assume to be true. Philosophers consider a valid argument to be one in which the conclusion follows logically from the premises, and a sound argument to be one in which the premises are demonstrably true. The traditional example taught in philosophy classes is:

All men are mortal.
Socrates is a man.
Therefore, Socrates is mortal.

This argument is both valid and sound. Since both premises are indisputable facts, you have no choice but to accept the conclusion. (If you don’t accept the premise that all men are mortal, I would be perfectly justified — if a bit rude — in telling you to “educate yourself!”)

What complicates the matter is that premises don’t necessarily have to take the form of facts. In many cases, premises are values, and values can’t be held to a standard of truth. Let’s say I make this argument:

All lying is immoral.
Socrates has lied.
Therefore, Socrates has done something immoral.

“All lying is immoral” is not a fact; it is a belief. If you and I both hold that belief, then we can agree with the conclusion of the argument. But if you don’t believe that all lying is immoral, there’s no point in my telling you to go out and learn the facts. In your eyes, my argument is valid but not sound. The best either of us can say to the other is, “I understand what you’re saying, but I disagree.”

Serious conflict occurs when something that I consider to be a value is something that you consider to be a fact. For example, let’s say you make this argument:

Interfering with the process of human reproduction is immoral.
Using contraceptives interferes with the process of human reproduction.
Therefore, using contraceptives is immoral.

I might say, “I can’t accept your conclusion, because I don’t believe that interfering with human reproduction is immoral.” And you might reply, “It’s not a belief. It’s simply true.” And if you were in an arrogant state of mind, you might add, “Educate yourself!” Unfortunately, no amount of education is going to persuade me to accept your premise, because values are not provable; and each of us is going to resent the other for questioning our integrity.

I could end with the simple conclusion that telling people to educate themselves is not a constructive contribution to public discourse. But I’m driven to go a step further, and ask: If values and beliefs aren’t facts, how do people come to treat them that way?

I’m always fascinated with people who have strong religious faith. When I ask them why, they’ll say that it’s how they were brought up, or that it’s part of their culture. The question I always want to ask, but avoid asking for fear of being rude, is, “OK, you grew up among people who held these beliefs. But what led you, personally, to accept them?” I was given a full religious indoctrination when I was growing up, and yet none of it stuck, because no one could demonstrate to me that any of it was true. What causes some people to treat God as a fact, and others to consider God an invention?

It’s not a matter of education, because I know highly educated people in both camps. Religious or not, every one of us holds a set of values that we take to be self-evident. If I say, “Hurting people unnecessarily is wrong,” I don’t feel like I’m expressing a belief; I feel like I’m stating a universal truth. Yet that value isn’t any more provable than God is. If you were to ask me why a statement like that feels like so much more than a simple opinion, I really couldn’t give you an answer.

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Language Lessens

A while back, I began a blog post called “Sound Barrier” with this sentence:

The first Broadway show I ever saw was “Hello, Dolly!,” which had recently been recast with Pearl Bailey and Cab Calloway in the lead roles.

My wife Debra, who vets everything I write before I post it (partly to catch typographical errors, but mostly to make sure I don’t say anything inappropriate) flagged that sentence. “You can’t follow an exclamation mark with a comma,” she said.

“But the exclamation mark is part of the title of the show,” I said. “It’s not punctuating the sentence.”

“It’s still not right,” she said.

I came away grumbling. I had to admit that it did look funny, but I didn’t want to have to rewrite the sentence. A few days later, I happened to pick up the November 30 issue of The New Yorker, and found the following sentence in an article about William Faulkner:

In these books, no Southerner is spared the torturous influence of the war, whether he flees the region, as Quentin Compson does, in “The Sound and the Fury,” or whether, like Rosa Coldfield, in “Absalom, Absalom!,” she stays.

“The New Yorker did it!” I said. “They put a comma after ‘Absalom, Absalom!’ ” That definitively settled the argument. To borrow a formula from Richard Nixon, if the New Yorker does it, it’s not illegal.

The fact that Debra and I can quibble about the finer points of grammar and punctuation — but not about much else — is one of the delights of our relationship. Mostly, our complaints are not with each other, but about errors we find in other publications: things like the use of “literally” to mean “figuratively,” or the misuse of an apostrophe to form a plural.

Lately, though, we’ve been feeling like members of a rapidly shrinking minority. When she gripes about someone who used “unique” to mean something other than “the only one of its kind,” I have to tell her, “That battle’s been lost.” Meanwhile, I go on fighting for even more hopeless causes. When I complain about the use of “as such” to mean “therefore,” or insist on use of the subjunctive mood to describe a hypothetical event, my Facebook friends invariably tell me that it’s time to give up.

These issues are of more than theoretical importance, because I don’t know how critical I should be of my students’ writing when I teach college courses. I’m not an English teacher, so enforcing the rules of written language is not strictly my job. At the same time, I caution my students that no matter how good they are at what they do, no one will take them seriously if they can’t communicate well about what they do. If they want the respect of their employers, clients, and peers, they need to use proper grammar, punctuation, and spelling.

However, I’m not sure that this is true anymore. When I look at the memos that come from several college administrators, or the classroom materials that are written by some of my fellow instructors, the quality of their writing is not much better than that of my students. Nevertheless, those people have managed to rise to positions of authority. Maybe we’re at the point where not many people pay attention to the old rules. If the people who will be hiring my students don’t know much about spelling or grammar, why should my students have to?

I’m also not convinced that students can internalize the rules of grammar and punctuation if they haven’t grown up reading books that follow those rules. My childhood was kind of unusual in that much of the reading material in our house had been picked up at rummage sales. We had an encyclopedia that had been published in 1912, and a series of fairy tale collections (“The Red Fairy Book,” “The Blue Fairy Book,” and so on) that Andrew Lang had compiled in the 1890s. As a result, from the time I learned to write, my writing had sort of a Victorian style — formal and somewhat distant, with lots of polysyllabic words and compound sentences. (Come to think of it, that pretty well describes my writing style even now.) I don’t see how students who grow up reading tweets and websites can develop a sense of what formal language is supposed to sound like.

So maybe it really is time to give up on preserving arbitrary rules, and just focus on clear writing that communicates clear thinking. After all, when we see a sign that says “Vegetable’s for sale,” we still know what it means, despite the unneeded apostrophe. If someone says, “Tell me if you agree,” we understand that they want us to let them know whether we agree, not to notify them only in the event of our agreement. So far as spelling goes, William Shakespeare famously spelled his own name in several different ways, and yet still seemed to do OK for himself.

In talking to students, I’ve always compared language to clothing. Just as the practical purpose of clothing is to keep us warm, the practical purpose of language is to communicate. But clothing goes far beyond that basic function. What we choose to wear, and how suitable our wardrobe is to the place where we wear it, is how we tell people what we want them to think of us. Similarly, the style of language that we use, and its suitability to the environment we’re in, necessarily affects people’s assessment of our character.

I think that’s still true. But just as the rules about formal attire have relaxed greatly over the past few generations without any great harm to society, I suspect that the rules of formal language might need to be relaxed as well.

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Home Game

As soon as I was old enough to learn, my father taught me to play chess. He was not a chess player himself, but he knew the basic rules of the game, and he thought it was something I ought to know how to do.

Chess was way more interesting than checkers. I loved how each piece had its own way of navigating the board, and how the game’s idiosyncratic choreography led to unexpected situations that I had to improvise my way out of. After playing a few introductory games with my father, I began to play with my friend Carl, who lived across the street.

Carl was as new to chess as I was, so our games were played just for their entertainment value, mostly as a way to pass the time on rainy days. In a sense, I viewed chess the way I’d later view a game of Twister: The outcome didn’t matter so much as what sorts of interactions happened on the board.

Then, one day, everything changed. Shortly after our game began, Carl’s rook advanced inexorably toward me, and when it got far enough into my territory, it began to knock off my pieces, one by one. The game ended quickly, before I’d had much of a chance to do anything. The next game went the same way. Obviously, Carl had been studying.

What I discovered that day was that my father hadn’t really taught me chess. He’d taught me the rules of chess, but he’d left out the main part of the game, which was analyzing your opponent’s weaknesses, predicting how each move would play out down the line, and working out a strategy to limit your opponent’s available defenses against your attacks. In other words, it was about ruthlessly driving your opponent to defeat.

This is supposed to be the part of the story where I vow to learn all I can about chess strategy so I can exact my revenge on Carl, and go on to vanquish much better players. But in truth, that idea never occurred to me. I’d never seen the point of competitiveness. Sure, losing felt bad, but winning meant making my opponent feel bad, and where was the pleasure in that? I’d always thought that the idea of one person winning and one person losing was just to make sure that games had a way to end. If playing chess meant investing time, work, and emotional energy into defeating the other person, I didn’t see the point. It made much more sense just to quit playing chess.

While my father had been the one who introduced me to chess, it was my mother who taught me to play Scrabble. As with my father and chess, my mother was not a Scrabble player — mah jongg with “the ladies” was her game of choice — but she thought that learning Scrabble would encourage my interest in language, which was something that she shared. The Scrabble board was a place where I could show off the breadth of my vocabulary and engage in creative problem-solving, so playing the game came pretty naturally to me. My mother usually won, but that seemed only fair, since she was the one did the Sunday New York Times crossword puzzle every week. Part of the fun was watching how elegantly she played the game.

It was not until years later that I discovered that I had been as wrong about Scrabble as about chess. For real players, Scrabble was not about vocabulary at all. Playing it well required memorizing lists of words, but it wasn’t necessary to know what the words meant or how to use them in a sentence. For purposes of the game, they were merely sequences of letters, as arbitrary as the winning tile combinations on my mother’s mah jongg card.

Worse, Scrabble was as much about playing aggressively as chess had been. It wasn’t enough to make good use of the letters you’d drawn; you were supposed to keep track of which letters your opponents were likely to have, and prevent them from laying down the ones with higher point values. In fact, you were supposed, as much as possible, to prevent them from putting down any letters at all. Whenever I dared to play Scrabble as an adult, I was berated by my opponents for making it too easy for them. “Look!” they would say disparagingly. “You just opened up this whole section of the board for me!”

I didn’t get it. I thought I was doing a good thing. I always came up with my best Scrabble words when I had numerous options as to where to put my letters, so why wouldn’t I want to give other players the same opportunity? To do otherwise just felt mean-spirited.

Now that I think about it, I guess I’m just uncomfortable with the whole idea of strategy. Strategy has its places — for example, I try to load the dishwasher strategically, so that I can keep adding dishes throughout the day without having to rearrange anything — but in interpersonal affairs, it feels cynical. Strategizing means trying to outsmart other people, to take advantage of their blind spots, rather than aiming to be generous toward them. It’s certainly not an attractive part of human nature.

I understand that in the real world — particularly in business and politics — it’s often necessary to act strategically. People whose interests are different from yours are going to try to outmaneuver you, and they’ll do whatever they can to find an edge. You may need to do the same in your own defense. Games of chess, from what I understand, were long considered a training ground for military strategists, allowing them to cultivate skills that would aid them on the battlefield. Napoleon, for example, was known to be an avid chess player. But while I understand the necessity of learning those skills, I can’t find a way to experience them as a source of pleasure — especially among friends. We may live in a world of winners and losers, but recreate that world in microcosm on a game board? I don’t want to spend my leisure time plotting against people; I want to find ways to share with them.

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TV Guidance

It’s hard to remember that such a time existed, but in the ancient days before Saturday Night Live and David Letterman came along, Johnny Carson’s Tonight Show was the coolest thing on television. Whenever I could, I would stay up late to watch it — or at least the first half hour, when Carson did his monologue and the subsequent comedy bit at his desk. The jokes were rarely funny — in fact, the funniest moments were when a joke failed to land, and Carson would do a little shame-faced soft-shoe dance — but the quality of the humor wasn’t really the point. The show’s tacit premise was that there was a late-night party going on, attended by witty and famous guests, and that we in the audience were somehow allowed to be there. We could be in on the private jokes, watch stars let their guard down and be themselves, and briefly feel like we were members of the in-crowd.

For a celebrity, appearing on the Tonight Show meant that you had really made it. When I was in college, I used to fantasize aloud about a time in the future when my roommates and I would all be booked as guests on the show on the same night — me as a world-famous mime, Krishna as a celebrated author, and Jay as… well, we weren’t sure about that… maybe as the founder of a new religion? In any case, we’d each have our few minutes of interview time and move to the couch, so by the end of the show we’d all be on stage at the same time. At that point, Carson would impishly say, “By the way, I understand that you all attended Princeton University around the same time,” to which one of us would reply, “Actually, Johnny, we were roommates.” And the studio audience would go wild, stunned by the revelation that three people who were prominent in such different fields had so unlikely a connection.

That fantasy failed to materialize, but when I visited Los Angeles for the first time in 1981, the top item on my to-do list was to attend a taping of the Tonight Show. To the bemusement of the friend I was staying with, I got up at 4:00 AM to drive to the NBC studio in Burbank to get a ticket for that night’s taping, then stood in line for hours to make sure I’d get a seat. The show had passed its prime by that time, but that didn’t keep my heart from thumping as I was ushered into the studio that I had visited so many times in my imagination.

I was already prepared for the strangeness of having familiar images take on an unfamiliar cast. Years earlier, when I was five or six years old, my parents had given in to my pleading and arranged for me to be one of the on-camera audience members on the local Bozo the Clown show. It was a horrifying experience. My mother brought me to a strange building in New York City and up in an elevator to the TV studio from which the show originated. The studio was gray and sterile, with painfully bright lights. Bozo himself, who on my home TV was small and black-and-white, was startlingly large and garishly painted, and spoke off-camera in a voice that was not Bozo’s voice at all. I was immediately afraid of him, and equally frightened by the crowd of anonymous children with whom I was seated. Throughout the live broadcast, I sat on my hard wooden bench and sulked. When, afterward, my mother asked me why I hadn’t played along with any of Bozo’s games, the only excuse I could come up with was, “I was tired.”

My attendance at the Tonight Show promised to be much more pleasant. The studio was refreshingly cool, the seat was comfortable, and I had long outgrown my fear of strangers. The only thing that bothered me, at least before the show started, was that I felt so far away from Johnny’s desk. I had a relatively good seat, but between the audience and the set was a swath of studio floor occupied by cameras and crew members. I was clearly going to get a better view by looking at the monitors mounted over our heads than by looking at the stage.

My real disappointment came when the taping began. Carson came out and did his monologue as usual, but something about it felt false. I suddenly realized why: He wasn’t addressing us, the live audience; he was playing directly to the camera. We were there only as a source of sound effects. Our job was to laugh and applaud as if we and Carson were having a fun interaction, whereas in reality there was no interaction at all. The only time I felt connected to what was happening onstage was when I looked at the monitor, where everything looked comfortable and familiar. But that was no different from watching the show on a screen at home.

I wish I could tell you that I remember who the guests were on that night’s show, but I honestly don’t. What I do remember is that Carson and each guest would have a lively and amusing chat. Then, when it was time for a commercial break, the stage lights would dim, and Johnny and the guest would sit silently in the dark to the accompaniment of Doc Severinsen’s band. They looked like animatronic figures who had been powered down for maintenance. When the break was over, the lights would come up, the human figures would come alive, and the conversation would resume as if it had been flowing all along.

By the end of the hour, I was fully awakened to the reality of what I’d seen. This was no party; it was the illusion of a party, tailored for the television screen. I felt angry at myself for having allowed myself to be deceived for so many years.

I’ve since found out that the man in the Bozo costume when I was on the show was named Bill Britten. He was very dedicated to children — not just entertaining them, but educating them. (Before and after his television career, he worked as a schoolteacher.) I sincerely regret that I trusted Johnny Carson, and didn’t trust Bozo.

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No Man’s Land

My wife Debra and I are not outdoor people. We don’t camp; we don’t go hiking. Camping is what I used to do when I was traveling cross-country and was too poor to afford a hotel room. Now that I can afford a hotel room, why would I want to sleep on the ground?

As for hiking, I never understood the concept. So far as I can tell, hiking is the same as walking, except that you do it someplace that’s dirty, insect-ridden, too hot, and almost always uphill. I understand that hiking allows you to see some beautiful sights, but there are plenty of equally beautiful places that I can get to in my car, and I haven’t yet used them up. For us, visiting the Grand Canyon meant sitting in the El Tovar hotel dining room drinking some really nice red wine, looking out at the canyon at sunset, and saying, “Oooh! Pretty!”

We were amazed to find out that our friends were taking trips in the middle of the COVID-19 pandemic, when everything was closed. If you can’t visit museums, theaters, and restaurants, what’s the point of going anywhere? Still, we knew plenty of people who were traveling to Lake Tahoe, or Palm Springs, or some national park or other. I have no idea what they found to do when they got there.

We actually have lovely scenery right in our backyard. I mean that literally — in our backyard. Apart from regular maintenance, we haven’t done anything to it in the thirty years we’ve lived in our house. It’s all natural dirt paths and trees and vines and moss. Everyone who comes to visit us admires it. We actually admire it as well; it’s very pretty to look at through our kitchen window. We used to have a big party there every summer, to which we’d invite everyone we knew, but we stopped doing that when the amount of work started to exceed the amount of fun. Now we rarely have any reason to go out there at all.

I have to admit that I feel guilty that such a nice yard is going to waste. When someone wants to host a gathering but doesn’t have the space, we say, “Have it in our yard!” But nobody takes us up on it; they probably think they’d be imposing. When apartment-dwelling friends complain that they have no place to make a garden, we say, “Come make a garden in our yard!” But the ground out there is rock-hard, and there’s no spot that gets much sun, so the yard remains garden-free.

When Debra and I moved here, we were running a not-very-lucrative business producing educational and training materials. The only reason we could afford the place was that it was old and in run-down condition. We bought it with the understanding that we could fix it up gradually as we became able to afford the improvements, and that’s what we did. But for the first ten years or so, I remember feeling embarrassed about how shabby the house looked, and how the size of our backyard put it beyond our ability to maintain. The 17th-century philosopher John Locke had said that a person had a natural right to as much land as they could take responsibility for, and by that standard, I felt that I wasn’t earning the privilege of living here. By allowing the yard to become overrun with weeds, and living in a house with peeling paint and rotting wood, I was forfeiting my right of ownership.

That feeling eventually went away as our incomes increased and we were able to put some money into home improvements. Over many years, we completely revamped the house — inside and out — and we began to be able to pay a gardening crew to keep our yard looking neat. We encourage community (in non-pandemic times) by opening our house for concerts, and by inviting friends and neighbors to share in whatever resources we have. It’s been a long time since I felt ashamed to be living here. But I haven’t lost the belief that ownership of property doesn’t come automatically with the signing of a deed; it’s something that needs to be continually earned.

To be honest, the whole idea of owning land is hard for me to grasp. The land was here long before we were, and will be here long after we’re gone, so in what sense can we be said to own it? I think of our land in the same way I think of our cats: We’re not their owners; we’re their guardians — we’ve taken responsibility for them. In return for taking responsibility for a piece of land, I get to decide what’s done with it and who can tread on it. But calling it “my land” feels like just a figure of speech. I can own something that humans have made, but I can’t own something that God made.1

I heard a story once that I really like: A stranger encounters two neighbors who are fighting over a piece of land that lies between them.

“I own this land!” says one neighbor.

“No, I own this land!” says the other.

The stranger says, “Why don’t we find out what the land thinks?” As the quarreling neighbors look on, he lowers his ear to the ground and listens; then he nods and gets up again.

“Well, what did the land say?” ask the neighbors.

The stranger replies, “She says that both of you belong to her.”


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