“Our lived lives might become a protracted mourning for, or an endless tantrum about, the lives we were unable to live. But the exemptions we suffer, whether forced or chosen, make us who we are.”
“In the gap between who we wish one day to be and who we are at present, must come pain, anxiety, envy and humiliation,” Alain de Botton wrote in his meditation on Nietzsche and why a fulfilling life requires difficulty. “We are well advised to keep on nodding terms with the people we used to be, whether we find them attractive company or not,” Joan Didion wrote in contemplating the value of keeping a notebook. But we are just as well advised, it turns out, to keep on nodding terms with the people we could’ve been, the people we never were, the people who perished in the abyss between our ideal selves and our real selves. So argues psychoanalyst Adam Phillips in Missing Out: In Praise of the Unlived Life (public library) — a fascinating read, acutely relevant to our culture so plagued by the fear of missing out that we’ve shorthanded it to “FOMO.”
Phillips — whom I’ve long considered the Carl Jung of our time, and who has written beautifully about such transfixing psychosocial complexities as how kindness became our forbidden pleasure, balance and the requisite excesses of life, and the necessity of boredom — examines the paradoxical relationship between frustration and satisfaction, exploring how our unlived lives illuminate the priorities, values, and desires undergirding the lives we do live.
In a sentiment that calls to mind Parker Palmer’s magnificent commencement address on the wholehearted life — “If the unexamined life is not worth living,” he counseled graduates, “it’s equally true that the unlived life is not worth examining.” — Phillips writes:
The unexamined life is surely worth living, but is the unlived life worth examining? It seems a strange question until one realizes how much of our so-called mental life is about the lives we are not living, the lives we are missing out on, the lives we could be leading but for some reason are not. What we fantasize about, what we long for, are the experiences, the things and the people that are absent. It is the absence of what we need that makes us think, that makes us cross and sad. We have to be aware of what is missing in our lives — even if this often obscures both what we already have and what is actually available — because we can survive only if our appetites more or less work for us. Indeed, we have to survive our appetites by making people cooperate with our wanting. We pressurize the world to be there for our benefit. And yet we quickly notice as children — it is, perhaps, the first thing we do notice — that our needs, like our wishes, are always potentially unmet. Because we are always shadowed by the possibility of not getting what we want, we learn, at best, to ironize our wishes — that is, to call our wants wishes: a wish is only a wish until, as we say, it comes true — and, at worst, to hate our needs. But we also learn to live somewhere between the lives we have and the lives we would like.
We refer to them as our unlived lives because somewhere we believe that they were open to us; but for some reason — and we might spend a great deal of our lived lives trying to find and give the reason — they were not possible. And what was not possible all too easily becomes the story of our lives. Indeed, our lived lives might become a protracted mourning for, or an endless tantrum about, the lives we were unable to live. But the exemptions we suffer, whether forced or chosen, make us who we are.
Nowhere is this paradox more evident than in how we think of loves that never were — “the one that got away” implies that the getting away was merely a product of probability and had the odds turned out differently, the person who “got away” would have been The One. But Phillips argues this is a larger problem that affects how we think about every aspect of our lives, perhaps most palpably when we peer back on the road not taken from the fixed vantage point of our present destination:
We are always haunted by the myth of our potential, of what we might have it in ourselves to be or do… We share our lives with the people we have failed to be.
Our lives become an elegy to needs unmet and desires sacrificed, to possibilities refused, to roads not taken. The myth of our potential can make of our lives a perpetual falling-short, a continual and continuing loss, a sustained and sometimes sustaining rage.
Phillips argues that these unlived lives reveal themselves most obviously in our envy of others, the psychology of which Kierkegaard keenly observed a century and a half earlier, and in the demands we place on our children — an idea that furthers the parallel between Phillips with Jung, for it was the great Swiss psychiatrist who famously asserted that what most shapes children’s developing psychological reality are “the unlived lives of the parents.” But where Jung believed that “the sole purpose of human existence is to kindle a light in the darkness of mere being,” Phillips suggests that it’s equally important to kindle a light in the darkness of non-being, of never-having-been:
We have an abiding sense, however obscure and obscured, that the lives we do lead are informed by the lives that escape us.
It is precisely by recognizing our existential incompleteness and our inherent insufficiency, by embracing the fact that we are a cosmic accident, that we can begin to feel the fullness of life — but this is hard to do, Phillips points out, in a culture predicated on inflating the specialness of the self as a singular unit aimed at optimizing and making maximally productive the lived life:
Because we are nothing special — on a par with ants and daffodils — it is the work of culture to make us feel special; just as parents need to make their children feel special to help them bear and bear with — and hopefully enjoy — their insignificance in the larger scheme of things. In this sense growing up is always an undoing of what needed to be done: first, ideally, we are made to feel special; then we are expected to enjoy a world in which we are not… When people realize how accidental they are, they are tempted to think of themselves as chosen. We certainly tend to be more special, if only to ourselves, in our (imaginary) unlived lives.
So it is worth wondering what the need to be special prevents us seeing about ourselves — other, that is, than the unfailing transience of our lives; what the need to be special stops us from being. This, essentially, is the question psychoanalysis was invented to address: what kind of pleasures can sustain a creature that is nothing special? Once the promise of immortality, of being chosen, was displaced by the promise of more life — the promise, as we say, of getting more out of life — the unlived life became a haunting presence in a life legitimated by nothing more than the desire to live it. For modern people, stalked by their choices, the good life is a life lived to the full. We become obsessed, in a new way, by what is missing in our lives; and by what sabotages the pleasures that we seek.
To mitigate the wistful vestiges this existential neverland lodges in our psyche, Phillips argues, we create and hold on to various possible selves and possible lives — pockets of possibility that exist no matter how remote the probability of realizing them might be. These improbable possibles, Phillips asserts, come to both reveal and shape who we really are:
We make our lives pleasurable, and therefore bearable, by picturing them as they might be; it is less obvious, though, what these compelling fantasy lives — lives of, as it were, a more complete satisfaction — are a self-cure for. Our solutions tell us what our problems are; our fantasy lives are not — or not necessarily — alternatives to, or refuges from, those real lives but an essential part of them… There is nothing more obscure than the relationship between the lived and the unlived life. (Each member of a couple, for example, is always having a relationship, wittingly or unwittingly, with their partner’s unlived lives; their initial and initiating relationship is between what they assume are their potential selves.) So we may need to think of ourselves as always living a double life, the one that we wish for and the one that we practice; the one that never happens and the one that keeps happening.
With an eye to the philosophy of Albert Camus, Phillips writes:
There is a gap between what we want and what we can have, and that gap … is our link, our connection, to the world… This discord, this supposed mismatch, is the origin of our experience of missing out.
And yet, just like “our solutions tell us what our problems are,” the most ideal of these missed-out-on experiences reveal a great deal about the realest aspects of our lives. In one of many poignant parenthetical asides — one that calls to mind Umberto Eco on why imaginary places captivate us so — Phillips writes:
Our utopias tell us more about our lived lives, and their privations, than about our wished-for lives.
The paradox — and the most important point — is that it is through the privation of not getting what we want, as Nietzsche memorably argued more than a century earlier, that we arrive at the promise of satisfaction:
In our unlived lives we are always more satisfied, far less frustrated versions of ourselves… Our possibilities for satisfaction depend upon our capacity for frustration; if we can’t let ourselves feel our frustration — and, surprisingly, this is a surprisingly difficult thing to do — we can’t get a sense of what it is we might be wanting, and missing, of what might really give us pleasure… That frustration is where we start from; the child’s dawning awareness of himself is an awareness of something necessary not being there. The child becomes present to himself in the absence of something he needs.
But it is through our frustrations that we come to know our wants, against the light of which the contour of our personhood is shaded in:
The more we frustrate ourselves in wanting something, the more we value our desire for it… Waiting too long poisons desire, but waiting too little pre-empts it; the imagining is in the waiting… Wanting takes time; partly because it takes some time to get over the resistances to wanting, and partly because we are often unconscious of what it is that we do want. But the worst thing we can be frustrated of is frustration itself; to be deprived of frustration is to be deprived of the possibilities of satisfaction.
Missing Out is an unmissable read in its totality, exploring how the osmosis of frustration and satisfaction illuminates our romantic relationships, our experience of success and failure, and much more. Complement it with Dr. Seuss’s recently revealed parable of FOMO and Meghan Daum on how we become who we are, then revisit Phillips on kindness, balance, and the essential capacity for “fertile solitude.”