Point of view.
The world through the eyes of a character, residing in the mind of a character.
If nothing else, point-of-view discipline is something that I have struggled successfully to maintain in my own writing. I try to contain a disciplined POV within a set-piece, most often chapter-length.
In fact, submitting to the discipline of POV can be a liberating limitation, stretching the imagination and providing a tool for plot and the running storyline.
Of course we all know the strictures of Point-of-View – that a scene be rendered through the eyes, nose, and ears of the chosen character, that the smells and sounds and feelings and knowledge of the scene be those of the character, and no one else.
POV can be a character-shaping instrument if done well and consistently. It can pull the reader in rather than distancing him or her with an omniscient view or a discombobulating bouncing of POV amongst characters. I, for one, find it disorienting and frustrating to enter and leave various characters’ minds suddenly and for seemingly no other reason than it was an easy out for the author.
As a reader, I am also flittering about the surface with such flighty POV, not entering the story and seeing and feeling as a character does . . . not wondering along with the character whose thoughts I share.
Were this column simply on Point of View, it would delve into the technical tricks used by others and seek advice and illumination on how POV can enhance tension and reveal character. But any person who has slogged through one of my essays in its entirety might note a lack of topical discipline with regard to “theme.”
And so it is with this one.
I write not about POV in a void . . . I ask a question about POV as a stalking horse for my ruminations on a particular character type. And how that character type can be rendered in fiction. Believably.
Doubtless we have all met people in real-life who would defy belief were they to be inserted into a novel. The irony is that they often come off as caricatures rather than the flesh, blood, and pathology that comprise them in the here and now. For some reason, I tend to intersect with these people more often than is comfortable, and often it is not pleasant.
When I do happen upon them, I ask myself how I could use this personality, this quirk, or that eccentricity as a foil or an appurtenance of character. I ask this, because often the person herself or himself cannot be used wholesale.
The person is too eccentric.
Damaged.
Broken.
Evil.
Yes . . . evil.
And that is the POV question I ponder.
Or perhaps the deeper question is really a matter of what constitutes evil, for to portray a concept, we first must understand it to its fullest. Or, at very least, gain a toehold to understanding.
So, how to handle evil with respect to Point-of-View? Lest you think that the answer is straightforward [and my apologies and celebratory gratitude if you tell me that the answer is straightforward, is simple, and is one that I have simply missed], let me explain a bit further.
Good and evil. Concepts that provide grist for most every story, whether overtly or implied.
Is there truly evil, or is there only mental illness?
If there is evil, then what is it? And how and why is it manifested from one person to the next? What is the motivation to hurt others?
How can it be portrayed accurately, with neither hyperbole nor excessive propriety regarding “non-judgmentalism?”
When I think of evil conceptually, the phrase that reflexively comes to mind is that of the great Hannah Arendt in her description of Adolf Eichmann and the “banality of evil.”
Eichmann’s self-deprecating image as that of clerk merely keeping the trains running is as horrific a portrayal of the inhumane as any that I can recall created in fiction. Just a minor cog in the machinery of evil, a man surely devoid of free choice in the matter. A man whose entire “defense” rested on the environment in which he found himself, conveniently forgetting that he, himself, was largely responsible for creating the abnormal environment that would later be offered up as his excuse.
And his inability to accept responsibility for his actions I have found to be typical of those imbued with evil. Evil always points the finger elsewhere, as if the ubiquitous presence of evil is, itself, an excuse for evil’s presence.
Said Eichmann: “Why me? Why not the local policemen, thousands of them? They would have been shot if they had refused to round up the Jews for the death camps. Why not hang them for not wanting to be shot? Why me?”
Why me?
The plea of the caught, tried, and convicted. Surely a phrase that never crossed his mind when Eichmann was the toast of the Reich.
Why me?
Conviction and punishment seem never condign to those who deserve it most. In some bizarre calculus known only to them, they somehow believe that they should be last in line to the gallows. Only after punishment is dealt to others whom they perceive as equally guilty should they, themselves, feel the rope about their necks.
And so it is with the fictional personality contorted by evil, twisted by God knows what.
Is there a line of philosophy or psychology that examines human behavior and motivation in light of this obeisance to a “machine” of sorts? That humans are merely cogs in a machine, whether they recognize it or not? And it is the behavior of others in the machine that is the measure of us, not our behavior according to an independent moral standard?
Or that in the measuring, all others must be measured first according to the standard, and if found wanting, then we ourselves are exonerated?
I am aware of certain self-professed “Christian” men – one, in particular – who never offer contrition or the slightest recognition that heinous behavior – betrayal, psychological abuse, physical abuse, extreme rage, the foulest language imaginable – is anything to regret or to correct.
Instead, this type of man offers the Eichmann excuse. He points the finger. “Look at these others, equally guilty.”
Perhaps it is a lunatic’s interpretation of the Biblical dictum: “Let he who is without sin cast the first stone.” Thus placing occasional pride or use of profanity on a par with, say, habitual adultery or even systematic mass murder.
Now let me make clear one thing here. When one makes comparisons of extremes to illustrate a point, there is sometimes the danger that one may trivialize the horrific rather than imbue the lesser with horrific significance. Thus, the comparison is not an equating. It is, rather, my own attempt to find the horrific in the banal, to find the common thread that links the Eichmann to the closet abuser sitting in the next church pew.
Edward S. Herman, a professor emeritus of the Wharton School, contends that “Doing terrible things in an organized and systematic way rests on ‘normalization.’ This is the process whereby ugly, degrading, murderous, and unspeakable acts become routine and are accepted as ‘the way things are done.’”
The routinization of brutality. The normalization of the unspeakable.
So where does it begin?
Can we plumb the depths of an Eichmann to find answers to the quotidian evil that we are exposed to each day? Can we even enter the world of an Eichmann without soiling ourselves? Or do we hesitate to enter at all, fearing what we may find?
Hannah Arendt’s phrase the “banality of evil” gives me to shudder. Utter blandness. The horror of a scientific motivational patina slathered onto inhumanity.
Which leads me on this excursion to ponder how it is we portray evil. For, to portray it, we must believe it exists. And if we believe it exists, we must understand it to then describe it.
Is what we call “evil” merely a sickness that compels men and women to go against generally accepted social conventions? Or is it something that each of us is capable of? Something that can grip us?
I have been exposed to pure evil on occasion. At least, I think it is evil. I consider it evil. It is unsettling and inhuman.
And it is not as you might expect.
It is not the wide-eyed zealot. It is, instead, the “reasonable” and “thoughtful” person, sometimes a member of a respected profession. It is sometimes the person who acts with evil and malicious intent, and yet considers such action under the sanction of his “God.”
I tend to the notion that he is most purely evil the man who acts as if with moral purpose, focusing only on his own skewed and warped “intentions” and “motives” to the exclusion of his own despicable acts.
Who is the more evil of the two – the amoral man who subscribes to no moral code and does what others consider evil? Or he who subscribes to a moral code and manipulates that code to harm others, to serve his own selfish and bitter motives? Assuming, of course, that there is a gradient of evil that we may identify and utilize.
“She means well,” is one of those phrases that grates. Why does it grate? It grates because it places primacy on what a person feels she is doing rather than on what she does. Certainly motive is important in judgments of the severity of punishment in a court of law. But here I do not speak of acts worthy of a court of secular judgment.
I speak of daily interactions.
I speak of the banality of evil, tinged with sanctimony.
That is nuanced evil, evil with a human face, smiling to mask a black heart, consumed with the bitterness of misanthropy.
I speak of people who act against others and excuse every act, no matter how abominable, by reference to their own “good” motives, regardless from where derived. They view the world through the prism of their own sanctimony, never examining themselves or the heinous effects of their activities.
Such a person can turn against his family, mask his own paranoia and insecurities to others, externalize his problems, and go forever in search of victim status, pointing the finger of blame and fearing to look honestly into the mirror.
G.K. Chesterton penned an essay almost 100 years ago called “The Maniac.” It is as fresh and frightening as it must have appeared a century ago. Today, we might call that person disturbed, touched, or . . . evil.
This person sees the world as a tightly-cramped place, with everyone playing a role that involves him centrally or peripherally. Everyone. Everyone has a motive and no person acts randomly. The maniac sees the world through prismatic eyes that warp reality into a grotesque passion play where everyone is laughing at him, plotting against him, victimizing him.
And so he plots back. His mind is consumed by those “out to get him.” The wheels turn constantly, the flames of hate and paranoia burning bright.
To my mind, such a person is imbued with more evil than a Hannibal Lector. Or perhaps it is an evil qualitatively different. Persistent. Viral.
Such a person is worthy of fiction.
But how to write of such a person?
Can such a person have a point of view in fiction?
Here I do not refer to the stereotypical villain, who is so obviously “evil” that there is no possibility for identification with the villain. There is no ambiguity, no nuance, no gray area at all.
That character has a place in fiction, surely, but it is not particularly satisfying to write about. Nor does a man or woman of substance care to dwell too long in this land of black and white, where choices are always clear-cut and the bad guy is always recognizable.
Think of the modern-day conception of the terrorist.
This villain is unambiguous. And surely most anyone can craft an obligatory scene of bomb-building accompanied by stilted discussion lifted from a religious book, with the occasional praise to the god of the villain’s choice.
I even wonder whether those who purport to write fiction about evil in its current stereotypical form – international terrorism – even understand the potential for evil in their own hearts. The evil of which many of us are capable, the beast within every human being that strives against the leash of civilization, of morality, of religious proscription – the beast that degrades what is decent, good, pure, and true.
It is comfortable to write of obvious evil. Unambiguous evil. I have done it myself.
It is easy.
It is expected.
And while it does serve a certain market and may well be accurate in depicting surface events, it does little to speak to the human condition and to the notion that barbarism is not something of which we are incapable. Perhaps we are all closer to barbarism than we care to admit.
To wit, a measure of a man is not how he treats strangers.
It is how he treats those closest to him. Those who live with him behind the façade that he portrays to the world.
Oh, certainly men abound who treat the hard-workers of the world with barbarity and contempt . . . outright contempt, or the contempt of denial of their existence. These people may, by contrast, treat their own families with love and attention, unaware of the discrepancy.
But there are other men.
These men who treat strangers with calculated grace and courtesy, because it is part of their professional façade, which is maintained as part of their commercial success. These men then treat their loved ones as they would beasts, as appurtenances, as objects in the household, with contempt, with foul language, with discourtesy. With betrayal. With abuse. With barbarity.
They may do it blithely and with an unnerving serenity unfathomable to others. They may genuflect often and exceedingly well. With piety and with solemn visage. While spreading poison, bitterness, misery, and . . . evil.
This is the banality of evil. Bitterness with a forced smile. Retribution for imagined wrongs, savagery done in service to a warped “morality.”
It is not a single act.
It is a way of life. An unexamined life.
A life self-justified and viral.
Like a whetstone that grinds others down, anyone unfortunate enough to be admitted to the circle of hell and forced to remain either by dint of blood or of law.
That is evil, friends. It is hidden. It is relentless.
How can one create and then enter the mind of a character such as this?
It is a mind alien to me. Even as I am able to understand the behavior in an intellectual sense, I am unable to understand the thought processes that lead to such calculated behavior. Is it obsession? Contempt? Jealousy? Illness?
Several months ago, I wrote of an encounter with a man similarly alien to me, and I was fascinated from a human behavior standpoint. He came from a different world, a brutal world in which he’d killed others without remorse. But his very alienness was my only interest in this person, if “interest” is what you may call it. I could not allow myself to enter this man’s world, even in my own mind, even for a few moments, for fear of its corrosive effect.
For this was another human being, surely, but one corrupted by all manner of dysfunctional environment. This was evil, unadulterated. Not posing. Not hiding. Was there redemption possible? I do not know.
When I try to enter this kind of mind, I immediately feel soiled. And I fear that cleansing might not be immediately at hand. And so I hesitate.
But here, now, I speak of another evil.
More insidious, I think, than the evil that goes by its own moniker is the evil that dare not speak its name. Evil posing as good. Evil with nuance. Evil striving mightily to extend its little pinkie, to find a place at the table amongst the unsuspecting, who thought the door was securely barred.
Point of View.
Perspective.
How much ambiguity, how much empathy is too much?
How can a writer get one’s mind around this abomination – and then how to convey it “non-judgmentally?”
How to portray the banality of evil in a cool, horrifically sterile, accurate, yet unsympathetic way?
Is ambiguity necessarily good?
I wrestle with this. And perhaps the task is more than I am capable of.
Perhaps this type of writing requires the immersion in the muck of humanity, a strapping-on of the racist’s steel-toed boots, a smearing on of psychic slime, the impassive wielding of a machine gun on a starlit night as helpless people stream by to board a cattle car, the hand gripping a coarse leather whip to lash a defenseless person’s back . . . or the utterance of the harshly foul word and delivery of the back of the hand to a trusting child helpless in the face of abusive adult authority.
Is that what it requires?
To see the world through these leaden eyes, to smell the charred flesh, to hear the screams behind closed doors, to feel my hand upon an innocent child’s face?
Heaven help us.