The Case for Jeremy Griffith

I’ve written a lot about the case against Jeremy Griffith’s explanation for the human condition. Here I will try to walk with him as far as I can go.

His explanation grew out of his need to reconcile his idealism with what he encountered in the social world around him.

His idealistic behaviour was an expression of his instinctive orientation toward love, which was sheltered by similarly loving nurturing.

From observing himself he deduces that our instincts are toward idealistic behaviour.

In time he will discover that most other people do not behave in this way. People are often selfish, egotistical or cynical. And the world is not run on idealistic principles or it would not be in the mess it is in.

He comes to the conclusion that people become angry, egocentric and alienated when they encounter the message that they should behave idealistically. They are angry at the criticism. They try to defend themselves from the attack on their ego by fortifying it. And they shut their ears to what is being said. If this means blocking their mind from acknowledging certain aspects of reality, then that means they become alienate, i.e. cut off from reality.

It’s worth pointing out that the anger isn’t necessarily one way. Griffith talks about expressing a great deal of anger, in his youth, at what he saw as the wrongness of other people’s behaviour.

Griffith supposes that all children will go through the process of trying to make sense of why the people around them don’t act according to what they perceive in themselves as the correct form of behaviour.

Eventually, he says, they will “adopt resignation”, i.e. find a strategy of adaptation to the non-ideal world they find within them now as well as without.

The state before resignation is innocence.

Sex could be an innocent expression of the loving instincts, but by the time we reach sexual maturity, egotism characterises our behaviour. So Griffith sees sex as “an attack on innocence” - he sees the egotistical element of it.

Perhaps it would be fairer to talk about something like sex (to the extent that one can generalise) being used as an attack on the oppressiveness which originally originated in innocence. There may be sadists who want an innocent one to suffer, but most of us just want guilt to fuck the hell off. And that doesn’t just come from directly from innocence, but censorious prudes who may be anything but innocent.

Anyway, there’s a battle against the oppressive ideals, a battle which is necessary if those ideals are not going to oppress the freedom necessary to find liberating self-understanding.

Griffith came up with a hypothesis to explain what he had experienced in his own life. Our instincts were like him, in his youth, pointing a finger and accusing people of being selfish and superficial. Our conscious mind had to set off to find a defence for itself. Humanity, as a whole, was responsible for the knowledge gathered by science, though it is Griffith who assembles it and finds the liberating truth, thus being a representation of the start of the problem and its finish.

Griffith’s takeaway is that we are the heroes of existence because we were willing to fight a great battle against ignorance.

I don’t remember how much this meant to me when I was supporting Griffith. I know I saw value in it as a “selling point” when writing about Griffith’s book for others.

When I knew him, Griffith had a way of saying “I love your courage” when he hoped that someone would stop doing something. The theory is that, if egotistical behaviour is part of this grand battle against criticism, then the proper response is to show appreciation for the behaviour instead of criticising it.

When he tried it on me it didn’t have any effect. I could see through it as a strategy, but also receiving praise from others is rarely if ever the motive behind something I do.

So, even if Griffith’s explanation for the human condition is correct, will the perception that we are an heroic species have a healing impact on individuals? Isn’t “you’re a hero!” a bit like a cocaine shot to the ego, which burns out as quickly as it hits? And even if it didn’t, isn’t “I’m a hero” just a cage to live in?

What interests me the most is therapy. How do we become free of the embattlement of the ego?

The most beautiful thing in the world is redemption. A redemption story in film or literature is the most likely to move me to tears.

For as long as I can remember I’ve identified with we human beings at our worst. Griffith in his youth may have looked on at egotistical and superficial behaviour with anger at its wrongness. And most of us will tend to view those who commit atrocities as alien monsters.

My imagination has always taken me inside the destructive individual to see someone who is already imprisoned by a character structure which makes them the centre of their own little hell, which they then inflict on others.

I can imagine that something in the human spirit which corresponds with the condemning innocent that Griffith represented in his youth might be the jailer which locked us in our prisons.

Does his explanation of the human condition set us free?

I can only imagine this being the case if it brings on a cathartic release of the frustration pent up within that condition. Maybe some kind of almighty primal scream aimed at the condemning innocence which was the unwitting source of all the horrendous evil and suffering ever committed or experienced by we humans on the planet earth.