Is Unchosen Suffering a Moral Question?

Recently, I’ve been workshopping an idea. Basically, I don’t believe there is such thing as an activity that is intrinsically meaningful.

Sure, there are activities which people consistently endorse as meaningful pursuits: having kids, productive careers, learning a language, that sort of thing. And while there is an empirical fact about what sort of activities members of our culture consider meaningful, this is not because these activities are meaningful in some fundamental way. Rather, what this empirical fact captures is that there is a limited set of readily available cultural stories about where meaning comes from. We tend to say that’s where we, personally, derive meaning from, because that’s the default story about meaning our culture prescribes. In fact, anything that can be construed as meaningful—if you tell the story right.

Most recently I argued this point in a piece called meaning is post-hoc, where my claim was that we can’t predict ahead of time what will be meaningful and what won’t. This is because stories are always told retrospectively—and meaning depends entirely on the stories we tell. In particular, I’m skeptical of the traditional psychological narrative about meaning (“here is the set of activities people tend to derive meaning from”) because whenever academics describe someone who is engaged in canonically meaningful activities, it sounds an awful lot like an abstract version of what a university professor does. I think that really underestimates the diversity of how people conceive of meaning and how devoted they are to finding it. Anthropology and sociology are full of examples along the lines of “Here’s some society that we think of as very different from elite western society and yet here they are spending all this time developing sophisticated theories about their place in the world.” One of my personal favorites is The Dignity of Working Men by Michèle Lamont. In short, I believe—at least at present—that there are no intrinsically meaningful activities because you can look back on any activity and come up with a way of construing it as meaningful.

In this conversation, I had the privilege of honing this idea against one of the sharpest minds in the field. Paul Bloom is a professor of psychology at Toronto, previously based at Yale. Between these institutions and his online course, he has taught introductory psychology to millions of bright young students. This course laid the foundation for his latest book, Psych: The Story of the Human Mind.

Paul has thought a lot about the problem of meaning, both in this book and in his previous book, The Sweet Spot: The Pleasures of Suffering and the Search for Meaning. We approach the topic via entry points from his latest book (particularly Freud), and eventually I get around to pitching him my latest ideas. By no means do I immediately bring him around to my view. A lot of what we disagree on, I think, depends on what goes beyond the purview of psychology and what doesn’t. Sometimes it’s hard to know where the draw those lines.

A conversation with Paul is always enlightening, and at least from my own perspective I think this conversation strikes a nice balance between drawing out some of the highlights of Paul’s broad base of thinking with some of the problems I’ve most directly been grappling with in my own thought.

Paul’s latest book is Psych: The Story of the Human Mind. It’s available now.

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