#//similar to my predicament with industrial magnets

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Imagining our alternate selves can be fuel for fantasy or fodder for regret. Most of us aren’t haunted so acutely by the people we might have been. But, perhaps for a morning or a month, our lives can still thrum with the knowledge that it could have been otherwise. 

“The thought that I might have become someone else is so bland that dwelling on it sometimes seems fatuous,” the literary scholar Andrew H. Miller writes, in “On Not Being Someone Else: Tales of Our Unled Lives” (Harvard). Still, phrased the right way, the thought has an insistent, uncanny magnetism. Miller’s book is, among other things, a compendium of expressions of wonder over what might have been. Miller quotes Clifford Geertz, who, in “The Interpretation of Cultures,” wrote that “one of the most significant facts about us may finally be that we all begin with the natural equipment to live a thousand kinds of life but end in the end having lived only one.” He cites the critic William Empson: “There is more in the child than any man has been able to keep.” We have unlived lives for all sorts of reasons: because we make choices; because society constrains us; because events force our hand; most of all, because we are singular individuals, becoming more so with time. “While growth realizes, it narrows,” Miller writes. “Plural possibilities simmer down.” This is painful, but it’s an odd kind of pain—hypothetical, paradoxical. Even as we regret who we haven’t become, we value who we are. We seem to find meaning in what’s never happened. Our self-portraits use a lot of negative space.

“You may find yourself in a beautiful house, with a beautiful wife,” David Byrne sings, in the Talking Heads song “Once in a Lifetime.” “And you may ask yourself, ‘Well, how did I get here?’ ” Maybe you feel suddenly pushed around by your life, and wonder if you could have willed it into a different shape. Perhaps you suddenly remember, as Hilary Mantel did, that you have another self “filed in a drawer of your consciousness, like a short story that wouldn’t work after the opening lines.” Today, your life is irritating, like an ill-fitting garment; you can’t forget it’s there. “You may tell yourself, ‘This is not my beautiful house. . . . This is not my beautiful wife,’ ” Byrne sings. Swept up in our real lives, we quickly forget about the unreal ones. Still, there will be moments when, for good or for ill, we feel confronted by our unrealized possibilities; they may even, through their persistence, shape us. Practitioners of mindfulness tell us that we should look away, returning our gaze to the actual, the here and now. But we might have the opposite impulse, as Miller does. He wants us to wander in the hall of mirrors—to let our imagined selves “linger longer and say more.” What can our unreal selves say about our real ones?

It’s likely, Miller thinks, that capitalism, “with its isolation of individuals and its accelerating generation of choices and chances,” has increased the number of our unlived lives. “The elevation of choice as an absolute good, the experience of chance as a strange affront, the increasing number of exciting, stultifying decisions we must make, the review of the past to improve future outcomes”—all these “feed the people we’re not.” Advertisers sell us things by getting us to imagine better versions of ourselves, even though there’s only one life to live: it’s “yolo + fomo,” a friend tells Miller, summing up the situation nicely. The nature of work deepens the problem. “Unlike the agricultural and industrial societies that preceded it,” Miller writes, our “professional society” is “made up of specialized careers, ladders of achievement.” You make your choice, forgoing others: year by year, you “clamber up into your future,” thinking back on the ladders unclimbed.

Historic events generate unlived lives. Years from now, we may wonder where we would be if the coronavirus pandemic hadn’t shifted us onto new courses. Sometimes we can see another life opening out to one side, like a freeway exit. Miller recounts the sad history of Jack and Ennis, the cowboys in Annie Proulx’s story “Brokeback Mountain,” who are in love but live in Wyoming in the nineteen-sixties and seventies, and so must hide it. They disagree about how to understand their predicament. Ennis has no “serious hard feelings,” Proulx tells us. “Just a vague sense of getting short-changed.” But Jack, Miller writes, “is haunted by the lives they might have led together, running a little ranch or living in Mexico, somewhere away from civilization and its systematic and personal violence.” Jack tells Ennis, “We could a had a good life together, a fuckin real good life.” The existence he has is spoiled by the one he doesn’t.

It makes sense for Jack to dwell on how things might have turned out in a better world. And yet we can have the same kinds of thoughts even when we’re basically happy with our lives. The philosopher Charles Taylor, who has written much about the history of selfhood, has a theory about why we can’t just accept the way things are: he thinks that sometime toward the end of the eighteenth century two big trends in our self-understanding converged. We learned to think of ourselves as “deep” individuals, with hidden wellsprings of feeling and talent that we owed it to ourselves to find. At the same time, we came to see ourselves objectively—as somewhat interchangeable members of the same species and of a competitive mass society. Subjectivity and objectivity both grew more intense. We came to feel that our lives, pictured from the outside, failed to reflect the vibrancy within.

A whole art form—the novel—has been dedicated to exploring this dynamic. Novelists often show us people who, trapped by circumstances, struggle to live their “real” lives. Such a struggle can be Escher-like; a “real” life is one in which a person no longer yearns to find herself, and yet the work of finding oneself is itself a source of meaning. In Tolstoy’s “Anna Karenina,” Anna, caught in a boring marriage, destroys her life in an attempt to build a more passionate, authentic one with Count Vronsky. All the while, Levin, the novel’s other hero, is so confused about how to live that he longs for the kind of boring, automatic life that Anna left behind. Part of the work of being a modern person seems to be dreaming of alternate lives in which you don’t have to dream of alternate lives. We long to stop longing, but we also wring purpose from that desire.

An “unled” life sounds like one we might wish to lead—shoulda, coulda, woulda. But, while I’m conscious of my unlived lives, I don’t wish to have led one. In fact, as the father of a two-year-old, I find the prospect frightening. In “Midlife: A Philosophical Guide,” the philosopher Kieran Setiya points out that, thanks to the “butterfly effect,” even minor alterations to our pasts would likely have major effects on our presents. 

Sartre thought we should focus on what we have done and will do, rather than on what we might have done or could do. He pointed out that we often take too narrow a census of our actions. An artist, he maintains, is not to be “judged solely by his works of art, for a thousand other things also help to define him.” We do more than we give ourselves credit for; our real lives are richer than we think. This is why, if you keep a diary, you may feel more satisfied with the life you live. And yet you may still wonder at the particular shape of that life; all stories have turning points, and it’s hard not to fixate on them.

Miller quotes the poem “Veracruz,” by George Stanley, in full. It opens by the sea in Mexico, where Stanley is walking on an esplanade. He thinks of how his father once walked on a similar esplanade in Cuba. Step by step, he imagines alternative lives for his father and for himself. What if his dad had moved to San Francisco and “married / not my mother, but her brother, whom he truly loved”? What if his father had transformed himself into a woman, and Stanley had been the child of his father and his uncle? Maybe he would have been born female, and “grown up in San Francisco as a girl, / a tall, serious girl.” If all that had happened, then today, walking by the sea in Mexico, he might be able to meet a sailor, have an affair, and “give birth at last to my son—the boy / I love.”

“Veracruz” reminds me of the people I know who believe in past lives, and of stories like the one David Lynch tells in “Twin Peaks,” in which people seem to step between alternate lives without knowing it. Such stories satisfy us deeply because they reconcile contrary ideas we have about ourselves and our souls. On the one hand, we understand that we could have turned out any number of ways; we know that we aren’t the only possible versions of ourselves. But, on the other, we feel that there is some fundamental light within us—a filament that burns, with its own special character, from birth to death. We want to think that, whoever we might have been, we would have burned with the same light. At the end of “Veracruz,” the poet comes home to the same son.

As Sartre says, we are who we are. But isn’t the negative space in a portrait part of that portrait? In the sense that our unled lives have been imagined by us, and are part of us, they are real; to know what someone isn’t—what she might have been, what she’s dreamed of being—this is to know someone intimately. When we first meet people, we know them as they are, but, with time, we perceive the auras of possibility that surround them. Miller describes the emotion this experience evokes as “beauty and heartbreak together.”

The novel I think of whenever I have this feeling is Virginia Woolf’s “To the Lighthouse.” Mrs. Ramsay, its central character, is the mother of eight children; the linchpin of her family, she is immersed in the practicalities of her crowded, communal life. Still, even as she attends to the particulars—the morning’s excursion, the evening’s dinner—she senses that they are only placeholders, or handles with which she can grasp something bigger. The details of life seem to her both worthy of attention and somehow arbitrary; the meaning of the whole feels tied up in its elusiveness. One night, she is sitting at dinner, surrounded by her children and her guests. She listens to her husband talking about poetry and philosophy; she watches her children whisper some private joke. (She can’t know that two of them will die: a daughter in childbirth, a son in the First World War.) Then she softens her focus. “She looked at the window in which the candle flames burnt brighter now that the panes were black,” Woolf writes, “and looking at that outside the voices came to her very strangely, as if they were voices at a service in a cathedral.” In this inner quiet, lines of poetry sound:

And all the lives we ever lived and all the lives to be Are full of trees and changing leaves.

Mrs. Ramsay isn’t quite sure what these lines mean, and doesn’t know if she invented them, has just heard them, or is remembering them. Still, Woolf writes, “like music, the words seemed to be spoken by her own voice, outside her self, saying quite easily and naturally what had been in her mind the whole evening while she said different things.” We all dwell in the here and now; we all have actual selves, actual lives. But what are they? Selves and lives have penumbras and possibilities—that’s what’s unique about them. They are always changing, and so are always new; they refuse to stand still. We live in anticipation of their meaning, which will inevitably exceed what can be known or said. Much must be left unsaid, unseen, unlived.

Excerpt from: Joshua Rothman, ‘What If You Could Do It All Over? The uncanny allure of our unlived lives’, in: The New Yorker (December 14, 2020).