THESE are the times that try men’s souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands it now, deserves the love and thanks of man and woman.
Tyranny, like hell, is not easily conquered; yet we have this consolation with us, that the harder the conflict, the more glorious the triumph.
What we obtain too cheap, we esteem too lightly: it is dearness only that gives every thing its value. Heaven knows how to put a proper price upon its goods; and it would be strange indeed if so celestial an article as FREEDOM should not be highly rated.
There is the issue of self-care. It’s something never far from my mind, as I deal with severe depression. Self-care is the only way I’ve lasted this long in life. But I also know that high rates of such things as depression are only found in high inequality societies. The ultimate self-care would mean undoing the cause of the problem, not just treating the symptoms, case by case. As social creatures, self-care is never about mere individual concern. As Thomas Paine explains above, that cheapens what should most matter.
The importance of self-care came up in an article that argued that hatred is self-harming, even if the other side deserves your hatred. That is fair and I’d agree to an extent. Still, the emphasis seems wrong. What matters is that we come from a place of honesty, integrity, and authenticity. Only from that position of strength can we envision something radically better and move toward it. We should always give voice to the truth, especially when uncomfortable, even to ourselves. Speaking from a place of truth is always a compassionate act, whether or not it makes us feel warm and fuzzy with idealized notions of how we should feel. First we should be honest with ourselves about what we actually feel, not what we are told we are supposed to feel. Political correctness certainly shouldn’t be applied to our feelings, for that would be the opposite of self-care.
Besides, no large-scale positive change ever happened in the world without a whole lot of angry people. Societies (or rather the ruling elite and comfortable classes) tend to resist change and the more they resist the more frustrated so many people become. Sadly, that is how it tends to go, until a breaking point is reached.
Those who are already being harmed by the status quo are usually less concerned about mere self-harm, as the greater harm is what others are doing to them. Whereas those talking about self-care tend to be individuals in a privileged position to not be victimized by the even greater harms. The comfortable tend to only become overly motivated toward change when comfort is no longer an option. But for the most victimized, comfort was never an option. Yet many others find themselves somewhere in between these two extremes. That is a tough place to find oneself. Slowly, over time, more and more people will fall further and further out of what little comfort (and security) they might have. As the harm grows, the number of harmed will also grow. Admonitions about self-care will sound ever more empty, pointless, and irrelevant.
Self-care in a narrow individualistic sense becomes increasingly difficult and, at some point, moot. This is even more true when personal problems are inseparable from societal and political problems. What if the only possibility of self-care is to fight those doing harm to you, to your loved ones, and to the majority of others in your society? When the American colonists started a revolution, they did so out of self-care. It was difficult and many paid the ultimate sacrifice. But what other option was there, besides accepting increasing harm from authoritarian oppression, growing corporatism, an impoverishing economic system, and demoralizing loss of power over their own lives?
Consider Thomas Paine. When still in England, he joined other excise officers in bringing a petition for better pay and working conditions to Parliament and consequently lost his job, sending him into poverty and barely avoiding debtors’ prison. Later in America, after the revolution started, he gave all of the proceeds from his publications to the war effort. He also risked his life numerous times, giving everything for making a better world. And after all of that, he died in humble obscurity with few caring enough to attend his funeral. But that was irrelevant, since what he had sought was freedom and justice, not fame and wealth. As he explained it, “I prefer peace. But if trouble must come, let it come in my time, so that my children can live in peace.” These words were spoken by someone who had seen his own child die, along with the child’s mother. So, he was really speaking of other people’s children.
Was Paine and those like him committing self-harm? Or were they seeking a greater good beyond themselves, the greater good for all of society, the greater good for their neighbors and fellow citizens, the greater good for their children and grandchildren? In response to those soldiers who abandoned the revolutionary cause for self-care, Paine called them summer soldiers and sunshine patriots. They were those who only fought when it was easy, when no great sacrifice was required of them. Paine’s point is that we can never separate care for ourselves from care for others. The point he was making wasn’t philosophical but practical. As Benjamin Franklin put it, “We must all hang together, or most assuredly we shall all hang separately.” Or even more powerfully articulated in a different context, there are the oft-quoted words of Martin Niemöller… the danger of narrow self-care until there is no one left to care about you:
“First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.
“Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.
“Then they came for the Jews, and I did not speak out—
Because I was not a Jew.
“Then they came for me—and there was no one left to speak for me.”