Malcolm Pollack on ‘Mass Formation’

Our old friend Malcolm Pollack has an article in American Greatness entitled "'Mass Formation' is a Two-Headed Coin." Pollack offers the following characterization of mass formation:

“Mass formation” . . . is a newish term for an age-old and long-studied phenomenon: the occasional, and usually quite sudden, arising of passionate and sometimes completely irrational fixations of attention, desire, hatred, or other affinities and aversions in crowds of various sizes, from local mobs to entire societies.

What I will call the COVID Craze is an example of a mass formation. Not everyone who takes precautions is a victim of mass delusion, but surely many are. We see them everyday: people alone on windy beaches wearing face masks, for example. Such behavior is completely irrational and oftentimes issues in hateful displays against people who do not subscribe to the ovine lunacy of the hysterical whose fear has so addled them that they cannot distinguish between efficacious prophylaxis, misplaced moral enthusiasm, and virtue-signaling.

Under what conditions is a social phenomenon such as the COVID Craze usefully referred to as a mass formation? Pollack, citing Dr. Matthias Desmet of the University of Guelph, cites four: free-floating anxiety, social isolation, lack of meaning and purpose in one's life, and anger and frustration.

When all these conditions are met, the collective psyche becomes like a supercooled liquid: given the right nucleus around which to coalesce, a “phase transition” can propagate throughout the system in a very short time. That nucleus is some object that can be plausibly identified as a cause of everyone’s anxiety and frustration, and the allure of attacking and eliminating it through collective action becomes, for many people, irresistible. The reason for [cause of] this is sensible [understandable] enough, because it [the attack and attempted elimination]  addresses [alleviates] , in a single stroke, all of the stress-conditions listed above: it offers, at last, a concrete object to which free-floating anxiety can attach, about which something can be done; it provides a much-needed basis for the reconstruction of social bonds; it puts before the group a great purpose toward which everyone can direct their energy; and, perhaps most attractive of all, it creates a common enemy toward which the people can channel their anger. (I added the words in brackets to aid my understanding.)

Those who stand in the way of this collective purpose, as well as those who merely lack enthusiasm for the cause, have consciously excluded themselves from this new social bond, and so they are easily, and usually eagerly, seen as enemies who must be isolated or eliminated. This polarization in turn encourages increasingly conspicuous signaling of one’s fidelity to the group and its cause. The more costly those signals are at a personal level, the more they signify commitment to the new social bond, and the more respect they purchase from the in-group—even if (or, perhaps, especially if) they do nothing that is actually effective in solving the underlying problem.

Malcolm mentions COVID, but I would have liked to have seen other examples. I will suggest one of my own. The President of the United States has recently made a delusional statement to the effect that white supremacy is the greatest threat the nation faces.  Because Joseph Biden is non compos mentis,  there is a certain risk in attributing this thought to him as something he himself believes. It is however safe to say that he is serving as the mouthpiece of a large group of  people who either believe it, in which case they are delusional, or merely pretend to believe it for their own personal gain, in which case they are not delusional but immoral both in their mendacity and in their willingness to put personal profit over the good of the country that has made their success possible. The latter bunch include the 'woke' capitalists and all manner of 'woke' careerists in government, academia, the churches, and elsewhere who seek to promote themselves by spreading lies and slanders.

Malcolm tries to be even-handed in his piece, as witness:

It is also a dangerous conceit to imagine, as many on the Right seem to be doing with this viral idea, that it currently manifests itself only with regard to the COVID panic, and only on the Left. 

It’s important to keep in mind that the four conditions enumerated by Desmet are amply met throughout modern society, across political and ideological lines, and that as long as our various factions struggle to live together, any mass-formation on one side is likely to increase anger and stress on the other, in a destructive feedback loop.

Pollack is right on the first count: the COVID Craze (as I call it) is not the only manifestation of mass formation 'psychosis.' On the second, however, he may be giving aid and comfort to a false moral equivalentism.  Left and Right are not moral equivalents. The Left is far worse. I grant that there are some extremists among those on the Alternative Right. But they are few and far between, and of little consequence, in comparison to the extremists who dominate the Left. The Left is morally and indeed intellectually inferior to the Right by orders of magnitude. The contemporary 'woke' Left in the USA, which controls the Democrat Party, is mindlessly extremist and destructive in respect of almost all issues of importance. To name just a few mindlessly extreme and destructive ideas and policy proposals: the ethno-masochistic notion that mathematics is racist, which of course implies that hard science (physics, e.g.) is racist as well; the Pelosian idea that "borders are immoral" and the corresponding Democrat policy of allowing anyone from anywhere into the country without any control or vetting; the absurd notion that defunding the police and eliminating cash bail are 'reforms' that will reduce crime; the incessant Orwellian subversion of language as for example the misuse of 'insurrection' to refer to trespassing; the erection of monuments and memorials to the worthless while tearing down those that commemorate great and worthy Americans. I could cite another dozen examples with ease. 

I'll leave it here. The combox is open for Malcolm's response and for any comments of anyone.

 

The Mighty Tetrad: Money, Power, Sex, and Recognition

Money, power, sex, and recognition form the Mighty Tetrad of human motivators, the chief goads to action here below. But none of the four is evil or the root of all evil. People thoughtlessly and falsely repeat, time and again, that money is the root of all evil. Why not say that about power, sex, and recognition? The sober truth is that no member of the Mighty Tetrad is evil or the root of all evil. Each is ambiguous: a good liable to perversion.

Read the rest at Substack.

Linked at my Facebook page. You may leave a comment there if you wish, or send me an e-mail message.  I have come to refer to Facebook as Furzbuch because its suppression of free speech surely stinks to high heaven. 

There I must walk the line. But I won't back down.  It's going to be a long twilight struggle* against the forces of darkness, my friends. (Wo)Man up, gear up, but be of good cheer. Long live the Republic!

____________

*"Now the trumpet summons us again–not as a call to bear arms, though arms we need–not as a call to battle, though embattled we are– but a call to bear the burden of a long twilight struggle, year in and year out, 'rejoicing in hope, patient in tribulation'–a struggle against the common enemies of man: tyranny, poverty, disease and war itself." JFK Inaugural Speech, 1961.

Of the four, tyranny is greatest threat at the present time, the tyranny of the deep state wokesters who control the Democrat Party and pull the strings of the puppet-in-chief, Joe Biden.

Study history to know yourself and what you are capable of

In this important video, Jordan Peterson explains how history describes you.

Part of what he is doing is railing against the pernicious leftist displacement of evil onto external conditions, social and economic, and its removal from its original and true locus, the foul and diseased heart of the human animal. For your own good, please pay close attention to the whole talk.

Most assuredly, you would have been a Nazi had you been a German in Germany 1933-1945.

And you will be a 'woke' totalitarian commie if we don't get this country back on track. You will go along to get long. You will fall in line out of fear and the instinct of self-preservation. You will snitch on your neighbors. You will practice self-censorship. You will acquiesce in the pronoun nonsense oblivious as you are to the power of language to guide and mis-guide thought.  You will submit to absurd health mandates. You will sell your birthright for a mess of pottage. And you will have no trouble rationalizing and justifying your compliance. "I have a family to support." And in other more creative ways.  The capacity for rationalization in humans is near-infinite.

Peterson  Jordan warning

READINGS FOR DARK TIMES

When the light of liberty was extinguished in Germany 1933-1945, many escaped to America.  But when the light of liberty is extinguished here, there will be no place left to go.  The rest of the Anglosphere appears lost, liberty-wise. Consider what is happening in Australia of all places.

What was it like to live in the Third Reich?  What can we learn that may be of use in the present darkness? I come back again and again to the following four.

Theodor Haecker, Journal in the Night, tr. A Dru, Pantheon, 1950.

Paul Roubiczek, Across the Abyss: Diary Entries for the Year 1939-1940, tr. George Bird, Cambridge UP, 1982.

Sebastian Haffner, Defying Hitler: A Memoir, tr. O. Pretzel, Picador, 2000.

Milton Mayer, They Thought They Were Free: The Germans, 1933-45, The University of Chicago Press, 1955, 2017

All of these are easy reading, especially the second two.

Related: Theodor Haecker entries.

Recognition, Attention, William Wordsworth, and Samuel Alexander

As social animals we have a legitimate need for recognition by others. This need is not a mere desire for attention. Parents and teachers harm a child when they dismiss the legitimate need for recognition and respect as a bid for attention. A child so maligned may father a man who is more monster than man. 

……………………..

"The child is father of the man" is from William Wordsworth's 1802 poem, "My Heart Leaps Up."

My Heart Leaps Up

My heart leaps up when I behold
A rainbow in the sky:
So was it when my life began;
So is it now I am a man;
So be it when I shall grow old,
Or let me die!
The Child is father of the Man;
And I could wish my days to be
Bound each to each by natural piety.

My allusion to Wordsworth above extends, and some will say, 'distorts,'  the meaning of his "The Child is Father of the Man." 

I learned the phrase "natural piety" from Samuel Alexander, but now I see where Alexander found it.

Samuel Alexander, Space, Time, and Deity, vol. II, Gloucester, Mass.: Peter Smith, 1979, (originally published in 1920), p. 46:

The higher quality emerges from the lower level of existence and has its roots therein, but it emerges therefrom, and it does not belong to that lower level, but constitutes its possessor a new order of existent with its special laws of behaviour.  The existence of emergent qualities thus described is something to be noted, as some would say, under the compulsion of brute empirical fact, or, as I would prefer to say in less harsh terms, to be accepted with the "natural piety" of the investigator.  It admits no explanation.

If, however, the emergent entities admit of no explanation, if their emergence is a brute fact, then claims of emergence are open to the 'poof' objection.  It would appear to be rather unbecoming of a hard-assed physicalist to simply announce that such-and-such has emerged when he can offer no explanation of how it has emerged.  If interactionist dualists are supposed to be embarrassed by questions as to how mind and body interact, then emergentists are in a similar boat.

That being said, "natural piety" is a beautiful phrase.

Memory: Content and Affect

The trick is to retain the content so that one can rehearse it if one wishes, but without re-enacting the affect, unless one wishes.  Let me explain.

Suppose one recalls a long-past insult to oneself, and feels anger in the present as a result. The anger is followed by regret at not having responded in kind. (L'esprit de l'escalier.) And then perhaps there is disgust at oneself for having remained passive, for not having stood up to the aggressor and asserted oneself. This may be followed by annoyance with oneself for allowing these memorial affects  to arise one more time despite one's assiduous and protracted inner work. Finally, pessimism supervenes concerning the efficacy of attempts at self-improvement and mind control.  

Well, welcome to the human predicament.  Buck up, never give up. We are not here to slack off and have a good time. This world is preparatory and propadeutic if not penal. That is the right way to think of it. Live and strive. Leben und streben! Streben bis zum Sterben!  There is no guarantee that the "long, twilight struggle" will open out into  light.   For there are two twilights, one that leads to dawn, the other to dusk. But we live better if we believe in the advent of the first.

Judge your success not by how far you have to go, but how far you've come.

Inquire and aspire.  What Plato has Socrates say about inquiry (intellectual self-improvement) in response to Meno's Paradox is adaptable to aspiration (moral self-improvement).

And therefore we ought not to listen to this sophistical argument about the impossibility of inquiry: for it will make us idle; and is sweet only to the sluggard; but the other saying will make us active and inquisitive. (Plato, Meno, 81a-81e)

The Introvert Advantage

Social distancing?  I've been doing it all my life. O beata solitudo, sola beatitudo!  Happy solitude, the sole beatitude. How sweet it is, and made sweeter still by a little socializing.

Full lockdown?  I could easily take it, and put it to good use.  It provides an excellent excuse to avoid meaningless holiday socializing with its empty and idle talk. 

Franz Kafka: The Diaries 1910-1923, ed. Max Brod, Schocken 1948, p. 199:

In the next room my mother is entertaining the L. couple. They are talking about vermin and corns. (Mrs. L. has six corns on each toe.) It is easy to see that there is no real progress made in conversations of this sort. It is information that will be forgotten again by both and that even now proceeds along in self-forgetfulness without any sense of responsibility.

I have read this passage many times, and what delights me each time is the droll understatement of it: "there is no real progress made in conversations of this sort." No indeed. There is no progress because the conversations are not seriously about anything worth talking about. There is no Verantwortlichkeit (responsibility): the talk does not answer (antworten) to anything real in the world or anything real in the interlocutors. It is jaw-flapping for its own sake, mere linguistic behavior which, if it conveys anything, conveys: ‘I like you, you like me, and everything’s fine.’

The interlocutors float along in the inauthenticity (Uneigentlichkeit) of what Martin Heidegger calls das Man, the ‘they self.’ Compare Heidegger’s analysis of idle talk (Gerede) in Sein und Zeit (1927), sec. 35.

Am I suggesting that one should absolutely avoid idle talk?  That would be to take things to an unnecessary and perhaps imprudent extreme.  It is prudent to get yourself perceived as a regular guy — especially if you are an 'irregular guy.'

I am not under full lockdown like the Canadians in Ontario province. But the weight room now allows only six at a time and for one hour only, and you have to book each session in advance. This Christmas Eve should be very nice. I booked a 3-4 pm slot. I expect no one else to be there; I can overstay into the 4-5 pm slot. I can sing,  talk to myself, grunt, groan, and use any machine. The TVs will be on; I can crank the fans way up. I shall commandeer the stationary bike upon which I will pedal while reading J. J. Valberg's superb The Puzzle of Experience. Ditto tomorrow.

Ganz man selbst sein, kann man nur wenn man allein ist. (Schopenhauer, Parerga und Paralipomena) "Only when one is alone can one be entirely oneself." (tr. BV)

I wouldn't  make a very good socialist.

Oh happy solitude, sole beatitude! The introvert comes most fully into his own and most deeply savors his psychological good fortune, in old age, as Einstein attests. 

Albert Einstein, "Self-Portrait" in Out of My Later Years (Citadel Press, 1956), p. 5:

. . . For the most part I do the thing which my own nature drives me to do. It is embarrassing to earn so much respect and love for it. Arrows of hate have been shot at me too; but they never hit me, because somehow they belonged to another world, with which I have no connection whatsoever.

I live in that solitude which is painful in youth, but delicious in the years of maturity.

Why are Lawyers so Unhappy?

Martin P. Seligman explains. 'Seligman'! Now there's an aptronym for you. Selig is German for happy, blessed, blissful, although it can also mean late (verstorben) and tipsy (betrunken). So Seligman is the happy man or happy one. Nomen est omen?

Give some careful thought to what you name your kid. 'Chastity' may have an anti-aptronymic effect.  As for anti-aptronyms, I was introduced a while back to a hulking biker who rejoiced under the name of 'Tiny.'  A student of mine's name for me was 'Smiley' to underscore my serious-as-cancer demeanor.

People and Their Works

This from a reader:

Your comment about Husserl's picture on your wall reminded me of a line from my notes: "I try to admire works but never people, as people invariably let you down." It's, I think, a line from Peter Hitchens.

Socrates' DeathPeople regularly, though not invariably, let one down. True. But being a person, I need persons to show me what is humanly possible and to serve as examples of how best to live. No book can render that service. While I cannot emulate (equal or excel) Husserl or Socrates in all respects, I can hope to do so in some, in respect of intellectual probity and devotion to the truth. 

Sometimes we are at fault when others disappoint us. We pegged them too high.  To be just in our assessments of others is extremely difficult. No man is worthy of worship and no man of utter contempt. No one is an angel and no one a demon. We regularly go to extremes. 

One way to avoid disappointment in one's heroes is by not meeting them in the flesh.  Distance permits idealization. Propinquity militates against it.

And if you want to avoid inspiring disappointment in those who haven't met you but will, request of your advocates and admirers that they not sing your praises!  Let the former  think that you are just an ordinary schmuck schlepping down the pike. And then surprise them.

Moving from Religion to Philosophy: A Typology of Motives

People come to philosophy from various 'places.'  Some come from religion, others from mathematics and the natural sciences, still others from literature and the arts.  There are other termini a quis as well.  In this post I am concerned only with the move from religion to philosophy.  What are the main types of reasons for those who are concerned with religion to take up the serious study of philosophy?  I count five main types of motive.

1. The Apologetic Motive.  Some look to philosophy for apologetic tools.  Their concern is to clarify and defend the tenets of their religious faith, tenets they do not question, or do not question in the main, against those who do question them, or even attack them.  For someone whose central motive is apologetic, the aim is not to seek a truth they do not possess, but to articulate and defend a truth, the "deposit of faith," that they already possess, if not in fullness, at least in outline.

2. The Critical Motive.  Someone who is animated by the Critical Motive seeks to understand religion and evaluate its claim to truth, while taking it seriously.  To criticize is not to oppose, but to sift, evaluate, assay, separate the true from the false, the reasonable from the unreasonable.  The critic is not out to defend or attack but to understand and evaluate.  Open to the claims of religion, his question is: But is it true?

3. The Debunking Motive.  If the apologist presupposes the truth of his religion, or some religion, the debunker presupposes the falsehood of a particular religion or of every religion.  He takes the doctrines and institutions of religion seriously as things worth attacking, exposing, debunking, unmasking, refuting.

The apologist, the critic, and the debunker all take religion seriously as something worth defending, worth evaluating, or worth attacking using the tools of philosophy.  For all three, philosophy is a tool, not an end in itself. 

The apologist moves to philosophy without leaving religion. If he succeeds in defending his faith with the weapons of philosophy, well and good; if he fails, it doesn't really matter.  He has all the essential truth he needs from his religion.  His inability to mount an intellectually respectable defense of it is a secondary matter.  He might take the following view. "My religion is true. So there must be an intellectually respectable defense of it, whether or not I or anyone can mount that defense."

The critic moves to philosophy with the live option of leaving religion behind.  Whether or not he leaves it behind depends on the outcome of his critique.  Neither staying nor leaving is a foregone conclusion.

The debunker either never had a living faith, or else he had one but lost it.  As a debunker, his decision has been made and his Rubicon crossed: religion is buncombe from start to finish, dangerous buncombe that needs to be unmasked and opposed. Strictly speaking, only the debunker who once had a living faith moves from it to philosophy.  You cannot move away from a place where you never were.

4. The Transcensive Motive.  The transcender aims to find in philosophy something that completes and transcends religion while preserving its truth.  One way to flesh this out would be in Hegelian terms: religion and philosophy both aim to express the Absolute, but only philosophy does so adequately.  Religion is an inadequate 'pictorial' (vortstellende) representation of the Absolute.  On this sort of approach all that is good in religion is aufgehoben in philosophy, simultaneously cancelled and preserved, roughly in the way the bud is both cancelled and preserved in the flower.

5. The Substitutional Motive.  The substitutionalist aims to find in philosophy a substitute for religion.  Religion, when taken seriously, makes a total claim on its adherents' higher energies.  A person who, for any reason, becomes disenchanted with religion, but is not prepared to allow himself to degenerate to the level of the worldling, may look to invest his energies elsewhere in some other lofty pursuit.  Some will turn to social or political activism.  And of course there are other termini ad quos on the road from religion. The substitutionalist abandons religion for philosophy.  In  a sense, philosophy becomes his religion.  It is in her precincts that he seeks his highest meaning and an outlet for his noblest impulses.

Some Questions

A. What is my motive?  (2).  Certainly not (1):  I seem to be constitutionally incapable of taking the religion of my upbringing, or any religion, as simply true without examination.  I can't suppress the questions that naturally arise.  We have it on high authority that "The unexamined life is not worth living."  That examination, of course, extends to everything, including religion, and indeed also to this very examining.  Note  that I am not appealing to the authority of Socrates/Plato since their authority can be validated rationally and autonomously.

Certainly not (3): I am not a debunker.  Not (4) or (5) either.  Hegel is right: both religion and philosophy treat of the Absolute.  Hegel is wrong, however, in thinking that religion is somehow completed by or culminates in philosophy.  I incline to the view that Athens and Jersualem are at odds with each other, that there is a tension between them, indeed a fruitful, productive tension, one that accounts in part for the vitality of the West as over against the inanition of the Islamic world.  To put it starkly, it it is the tension between the autonomy of reason and the heteronomy of obedient faith (cf. Leo Strauss).  Jerusalem is not a suburb of Athens.

Nor do I aim to substitute philosophy for religion.  Philosophy, with its "bloodless ballet of categories," is not my religion.  Man does not live by the discursive intellect alone.

My view is that there are four main paths to the Absolute, philosophy, religion, mysticism, and morality.  They are separate and somehow all must be trod.  No one of them has proprietary rights in the Absolute.  How integrate them?  Integration may not be possible here below.  The best we can do is tack back and forth among them.  So we think, we pray, we meditate and we live under the aegis of moral demands taken as absolute.

This theme is developed in Philosophy, Religion, Mysticism, and Wisdom

B. Have I left any types of motive out?   

Are You an Introvert? Take this Test!

This is a re-post from April 2012 with minor edits and additions.

…………………………

The bolded material below is taken verbatim from Susan Cain, Quiet: The Power of Introverts in a World that Can't Stop Talking (Crown 2012), p. 13.  I then give my responses.  The more affirmative responses, the more of an introvert you are.

1. I prefer one-on-one conversations to group activities. Absolutely!  Especially in philosophical discussions.  As Roderick Chisholm once said, "In philosophy, three's a crowd."

2. I often prefer to express myself in writing.  Yes. 

3. I enjoy solitude.  Is the Pope Catholic?  Beata solitudo, sola beatitudo.  Happy solitude, the sole beatitude.

4. I seem to care less than my peers about wealth, fame, and status.  Seem?  Do!

Money is a mere means.  To pursue it as an end in itself is perverse.  And once you have enough, you stop acquiring more and turn to higher pursuits.  

As for fame, it is a fool's cynosure. Obscurity is delicious.  To be able to walk down the street and pass as an ordinary schmuck is wonderful.  The value of fame and celebrity is directly proportional to the value of the fools and know-nothings who confer it.  And doesn't Aristotle say that to  be famous you need other people, which fact renders you dependent on them? He does indeed, in his Nicomachean Ethics.

Similarly with social status.  Who confers it? And what is their judgment worth?

5. I dislike small talk, but I enjoy talking in depth about topics that matter to me.  More than once in these pages have I ranted about the endless yap, yap, yap, about noth, noth, nothing.

6. People tell me I'm a good listener.  Yes.  My mind drifts back to a girl I knew when I was fifteen.  She called me her 'analyst' when she wasn't calling me 'Dr. Freud.'

7. I'm not a big risk-taker.  That's right.  I recently took a three-day motorcycle course, passed it, and got my license.  I  had been eyeing  the Harley-Davidson 883 Iron.  But then I asked myself how riding a motorcycle would further my life tasks and whether it makes sense, having come this far, to risk my life and physical integrity in pursuit of cheap thrills.

8. I enjoy work that allows me to "dive in" with few interruptions.  Right.  No instant messaging.  Only recently acquired a cell phone.  I keep it turned off.  Call me the uncalled caller.  Still don't have a smart phone.  My wife is presently in a faraway land on a Fulbright.  That allows me to unplug the land-line.  I love e-mail; fast but unintrusive.  I'll answer when I feel like it and get around to it.  I don't allow myself to be rushed or interrupted.

9. I like to celebrate birthdays on a small scale, with only one or two close friends or family members.  I don't see the point of celebrating birthdays at all. What's to celebrate?  First, birth is not unequivocally good.  Second, it is not something you brought about.  It befell you.  Better to celebrate some good thing that you made happen.

10. People describe me as "soft-spoken" or "mellow."  I'm too intense to be called 'mellow,' but sotto voce applies.

11. I prefer not to show or discuss my work with others until it is finished.  Pretty much, with the exception of these blog scribblings. 

12. I dislike conflict.  Can't stand it.  I hate onesidedness.  I look at a problem from all angles and try to mediate oppositions  when possible.  I thoroughly hate, reject, and abjure the blood sport approach to philosophy.  Polemic has no place in philosophy.  This is not to say that it does not have a place elsewhere, in politics for example.  Don't confuse politics with political philosophy. 

13. I do my best work on my own.  Yes.  A former colleague, a superficial extrovert, once described me as 'lone wolf.'  'Superficial extrovert' smacks of pleonasm. An extrovert is like a mirror: nothing in himself, he is only what reflects.  Is that fair? Fair enough for a blog post. Or an extrovert is like an onion: peel away the last skin and arrive at — precisely nothing.  The extrovert manages to be surface all the way down.  Or you could say that he is merely a node in a social network. He is constituted by his social relations, and nothing apart from them; hence no substance that enters into social relations.

14. I tend to think before I speak.  Yes.

15. I feel drained after being out and about, even if I've enjoyed myself.  Yes.  This is a common complaint of introverts.  They can take only so much social interaction.  It depletes their energy and they need to go off by themselves to 'recharge their batteries.'  In my case, it is not just an energy depletion but a draining away of my  'spiritual substance.'  It is as if one's interiority has been compromised and one has entered into inauthenticity, Heidegger's Uneigentlichkeit.  The best expression of this sense of spiritual depletion is probably Kierkegaard's remark in one of his early journal entries about a party he attended:

I have just returned from a party of which I was the life and soul; witty banter flowed from my lips, everyone laughed and admired me — but I came away, indeed that dash should be as along as the radii of the earth's orbit ———————————————————- wanting to shoot myself. (1836)

16. I often let calls go through to e-mail.  Yes. See comment to #8 above.

17. If I had to choose, I'd prefer a weekend with absolutely nothing to do to one with too many things scheduled.  I love huge blocks of time, days at a stretch, with no commitments whatsoever. Dolce far niente.  Sweet to do nothing.

18. I don't enjoy multitasking.  Right. One thing at a time.

19. I can concentrate easily.  Obviously, and for long stretches of time.

20. In classroom situations, I prefer lecture to seminars.  Especially if I'm doing the lecturing.

Here is a description of the Myers-Briggs INTP.  And here is another.

The Introvert Advantage

We introverts make up about a quarter of the population. No surprise, then, that we are poorly understood.  We are not shy or anti-social. Extroverts abuse us, but there is no need to reply in kind since the present turn of events will do the job for us. They will suffer. We will have no trouble maintaining our social distance. We have rich inner lives and welcome the opportunity to have an excuse to withdraw from the idle talkers, the unserious, the spiritless, and the superficial.  Call it the Introvert Advantage.  

Clinical Depression and the Moral Permissibility of Suicide

I detect a cri du coeur in the following  question to me from a reader:

Do you believe it is morally permissible for an unmarried person who is now middle-aged (late 40's) and who has no children to care for and who has battled clinical depression and anxiety for many years to commit suicide?

Since this is an 'existential' and not merely a theoretical question, and because I want to treat it with the proper respect, I should say that while I have read about clinical depression, I would not call any of my bouts with anxiety and depression 'clinical.' I  have successfully dealt with all of them on my own through prayer, meditation, Stoic and other spiritual disciplines, journal writing, vigorous physical exercise (running), and just toughing it out.  The classically American virtue of self-reliance, too little practiced these days, can sometimes see you through much better than drugs and hand-holding.  But I have been spared the hell I have read about in William Styron's Darkness Visible, and more recently in the philosopher J. P. Moreland's Finding Quiet: My Story of Overcoming Anxiety and the Practices that Brought Me Peace.  

I recommend Moreland's book to the reader and this interview as an introduction thereto.

To come directly at the question: any philosopher who proffers a confident answer to the question is either a fool or a blowhard. Being neither, I will say that I don't know.  I further believe that no one knows despite their asseverations to the contrary. I will say that I have never seen a rationally compelling argument against the moral permissibility of suicide when the going gets unbearably tough.  That life is hell for some people is better known than any doctrine that forbids escape.

I now refer the reader to some entries of mine that I hope are of some use to him.

On Suicide

Kant on Suicide

Benatar on Suicide: Is Suicide Murder?

Is it Always Wrong to Take One's Own Life?

Suicide, Drafts, and Street Corners 

Addendum (1/28). It seems to me that each of us who has the time and soundness of mind to pursue the question should should decide now what he will do if calamity strikes.  

“I Will Pray for You”

In many but not all contexts, to say "I will pray for you" to a person manifests the following passive-aggressive attitude on the part of the speaker: (a) I have strongly negative feelings toward you but I will not directly express them, either because I fear a confrontation, or fancy myself above such negative feelings, or because it would not be expedient for me to express them; (b) I consider myself morally superior to you, and you so inferior to me as to need divine assistance; (c) in truth, I have no real concern for the state of your soul, but by saying that I will pray for you, I posture as if I really do care.

What inspired this observation was House Speaker Nancy Pelosi's repeated  talk of praying for Donald Trump. I call this passive-aggression via the misuse in the political sphere of religious language. The sanctimonious insincerity of the dingbat is galling. 

What Trump should tweet to Nancy: Let's make a deal, Nancy. You pray for the state of my soul, and I'll pray for the state of your intellect!

Related: Nancy Pelosi and the Divine Spark

UPDATE (1/2/2020)  Dave Gudeman comments:

At first I thought you were being overly critical, but on further thought it's hard to imagine saying "I will pray for you" as a rebuke to a casual acquaintance. The only time I can think of where it would be appropriate is when said by a fellow church member, a close friend, or a family member to someone engaging in behavior or expressing opinions that they themselves would have considered immoral very recently. In this context, it can be a heartfelt and genuine expression of concern over their move away from a morality that you both shared, but if you don't have a relationship where the other person can reasonably be expected to listen to your rebuke or if what you are rebuking the person for is a long-standing difference, then it becomes what you described, nothing but a passive-aggressive criticism.

I'll add that claiming you love someone after you have attacked them as viciously as Nancy Pelosi has attacked Trump is shockingly hypocritical.

BV: When Pelosi says  "I will pray for you," or "I pray for him all the time," she is not rebuking Trump in so many words.  Her overt speech acts do not express her inner attitude, but mask it, or attempt to mask it. To any astute observer, however, she fails to hide her inner attitude which is as I have described it above.  This passive-aggressive mendacity is what I am objecting to.  

There is also the misuse of religious language in a political context, a Pelosian trademark.  I'll write more about that later.

As Gudeman suggests above, there are uses of 'I will pray for you' that are unobjectionable.  A thorough discussion would sort out different cases.   There were people we genuinely loved the 'evangelical' atheist Christopher Hitchens and who told him that they would pray for him.  That is an entirely different type of case, and it needs a different analysis.  This sort of case, even if mildly objectionable, does not come close to the Pelosian level of self-deceptive hostility that cannot discharge itself in an overt way.  

Tom and Van: A Tale of Two Idealists and their Disillusionment

Merton and his hermitageThomas Merton and Jean van Heijenoort were both studies in youthful idealism. Both made drastic life decisions early on, and both sacrificed much for their respective ideals. Van joined Leon Trotsky to save the world rather than attend the prestigious Ecole Normale in pursuit of a bourgeois career. While Van was motivated by a desire to save the world, Tom was driven by contemptus mundi to flee the world and retreat to a monastery, which is what he did in 1941 at the age of 26 when he joined the Trappists. A convert to Catholicism, with the zeal of the convert, he took it to the limit the old-time doctrine implied: if the temporal order is but a vanishing quantity, then one should live with eternity ever before one's mind.

Both became disillusioned,* but in different ways. Van lost his secular faith, broke with Marxism, and went back to the serene but lifeless precincts of mathematics to become a distinguished bourgeois professor of the subject.  Tom remained a monk but dropped the contemptus mundi. Van abandoned activism for mathematical logic and romantic affairs. Tom dropped his quietism — not entirely, however — and became active in human affairs, the peace movement in particular, during that heady period of ferment inside and outside of the Church, the 1960s.

Van and TrotskyBoth met their ends in foreign venues by unusual means. Unable to stay put like a good monk in Gethsemani, Tom flew to Bangkok for a theological conference where he died of accidental electrocution in December of 1968 at the relatively young age of 53. Van's addiction to sexual love and 'romance' led to his destruction, and in the same Mexico City where the long arm of Stalin, extended by Ramon Mercader's ice axe,  finally slew his erstwhile mentor, Trotsky. Van couldn't stay away from Anne-Marie Zamora even though he believed she would kill him. Drawn like a moth to the flame he flew from Boston to Mexico City.  And kill him she did. While he was asleep, Zamora pumped a couple of rounds from her .38 Special into his head.  Trotsky was done in by the madness of politics; Van by the madness of love. 

What is the moral of this comparison?

Superior individuals feel the lure of the Higher. They seek something more from human existence than a jejune bourgeois life in pursuit of property, pelf, and social status.  They seek transcendence, and sometimes, like Marxist activists, in the wrong places.  No secular eschaton is "right around the corner" to borrow from the prevalent lingo of the 1950s CPUSA.  Man cannot save himself by social praxis. The question as to how we should live remains live. Tom chose a better and nobler path than Van. But can any church be the final repository of all truth? 

For sources, see articles below.

Related:

Like a Moth to the Flame

Trotsky's Faith in Man

A Monk and his Political Silence

___________________________

*Is 'disillusioned' a  predicate adjective of success? If a person becomes disillusioned about X, does it follow that X really is an illusion? Or can one be wrongly disillusioned about X, i.e. come to believe falsely that X is an illusion?  I would say that 'disillusioned' is not a predicate adjective of success.  

ADDENDUM (11/13): WAS THOMAS MERTON ASSASSINATED? 

This just over the transom from Hugh Turley:

Dear Mr. Vallicella,

In your article “Tom and Van: A Tale of Two Idealists and their Disillusionment” you repeated a popular error when you wrote that Thomas Merton "died of accidental electrocution.”
 
It is understandable that you could repeat this mistake because there was deliberate deception to conceal the truth about Merton’s death and the falsehoods have been repeated for over 50 years.  In 2018 I co-authored The Martyrdom of Thomas Merton: An Investigation with David Martin.
 
There is absolutely no evidence to support the accidental electrocution story.
 
I invite you to visit our website and look at the official documents from Thailand concerning Merton’s death and find more information.  http://www.themartyrdomofthomasmerton.com
 
There is also a video of a presentation that I gave in New York City in September.
 
Yours for the truth,
 
Hugh Turley
I confess to not having considered, until now, the possibility that Merton was assassinated. So this is news to me and I take no position on the matter. The reviews of Turley's book I have so far located are all positive. If there has been an attempt to rebut his (and his co-author's) claims, I would like someone to let me know.  
 
Here is one of the favorable reviews. And here is a June 2019 article by the authors on the ongoing cover-up of what they take to be the truth.