–One way to rethink “having to cope with” is where distractions, positive or negative, are not possible.
What, though, is positive distraction? There are obviously the negative distractions of others that are good for you: Never interrupt your enemies when they’re distracted by the mistakes they’ve made, to adapt Napoleon. For many people, however, one’s distraction and one’s concentration are polar opposites, as when distraction diverts needed concentration. But what if it is all about distracting you from a dead-end concentration?
Jean Dubuffet, the painter, talked about distraction as an occasion for “attentive inattentiveness:” “[I]n this distracted state. . . it is a matter of paying great attention to inattention, of being very attentive to transcribing as skillfully and faithfully as possible what happens when an object is viewed without great attentiveness”. That is what I mean by positive distraction here. “Illumination,” novelist Nicholas Mosley put it another way, “comes not through analysis, but as a by-product of alertness.”
Positive distraction, as such an alertness, is when “going off-piste” is “being on track.” It is a way one traverses complexity we cannot transect. It’s recovering from a kind of stumbling.
–When walking around my neighborhood, I look for the stamp of different cement contractors set into the sidewalks they poured. One is dated 1927. But then, the Stolpersteine I stumble over on Freiburg sidewalks—those cobblestone memorials to Nazi victims—remind me that the past lasts into the present in quite different ways. It’s as if I read in both sidewalks news for today of sufficient importance as to break (into) my attention.
— Much has been made of the distinction between Type I or System 1 thinking—it is nonconscious and all but automatic, rooted in fear and emotion—in comparison to Type II or System 2 thinking that is conscious, deliberative, and not rooted in emotion or instinct. I’m asking you to recast conscious deliberation and analysis as positive distractions, that is, diversions from acting otherwise stereotypically or worse.
I am arguing that we are positively distracted from ingrained preoccupations when distracted by hesitations, scruples, ambivalences and reflections on: what we know and do not know; what we experience as unavoidable inexperience; and what we come to know as the very different kinds of difficulty.
–Patience is the time taken for such distraction, as in to realize that everyday my walk is a new walk (paraphrasing poet, A.R. Ammons). Patience sustains the alertness of finding again something complicated, something not as familiar or taken-for-granted as I supposed, the act of making and holding connections that would not have otherwise been.
–Patience, alertness and positive distraction are triggered, for me, when someone asserts that something holds and to which I respond by asking:
- Under what conditions?
- With respect to what?
- What is this a case of?
- What am I missing?
Under what conditions does what you are saying actually hold? Risk or uncertainty with respect to what scenario? Just what is this you are talking about a case of? In other words, what are you and I missing that’s right there to be seen but isn’t?
–It turns out that, having had the patience to study the issues more, species extinction and loss of biodiversity are of greater urgency than climate change—or so a major report recently found by being alert to best available evidence. (If you needed any more proof that we are making huge mistakes about life and death matters on the basis of ill-founded knowledge, just look major court proceedings involving “eye-witness” or “expert” testimonies.)
Yet, we’re told we have no choice but to experiment unprecedentedly in the face of looming catastrophe. (Not for these people the distractions, alertness and patience required for Beckett’s “failing better” or Adorno’s “living less wrongly”!)
As if, in other words, it would be unethical not to experiment when if anything calls for an explicit ethics it is to experiment only after having been alert to the best available evidence, messy as it inevitably is. For that matter, how is it ethical not to pull out of a mess going (really) bad the good messes to be had and supported—e.g., being alert to the better practices emerging with respect to reversing specific cases of species extinction and biodiversity loss?