We aren’t expected to lament much today. If we have a complaint about the state of things, we’re supposed to back it with data. It will not do, for instance, to say that children don’t have enough time to roam. We must argue, instead, that research has shown that the lack of roaming affects a particular area of children’s brains.
This puts us in a bind. Research has its place, but if it replaces lamentation, we lose something of humanity (and I won’t provide brain data for that). Lamentation has thousands of known years beneath it, and even more unknown years. It has the toughness of memory and treasure. It is about those things that we will not give up even when the world says we must. It is David weeping for Absalom; it is Jean Passerat’s “J’ay perdu ma tourterelle”; it is the narrator in a Gogol story who exclaims, “It’s dreary in this world, gentlemen!” It is private, but its sorrow and roughness reach us. We thirst for those quirky cries so close to our own.
So it was with thirst that I read Leon Wieseltier’s piece “Going to Melody” (The New Republic, February 2, 2012). It’s about the uninspired greed of large businesses such as Amazon—how their “hunger for profit exploits a hunger for meaning.” As they drive bookstores and record stores to the ground, they kill the activities that take place in those stores, particularly browsing. Browsing is the opposite of searching, writes Wieseltier: “Search is precise, browsing is imprecise. When you search, you find what you were looking for; when you browse, you find what you were not looking for.”
Granted, there is browsing within searching and vice versa. But the distinction stands—and there’s still more too it. Browsing makes room for uncertainty and serendipity, for those books we didn’t expect to find, let alone continue reading. Amazon doesn’t have room for serendipity. “After all,” Wieseltier explains, “serendipity is a poor business model. But serendipity is how the spirit is renewed; and a record store, like a bookstore, is nothing less than an institution of spiritual renewal.”
Where’s his evidence? The memories of Melody Records, for instance, which for thirty years stimulated him and “provided a sanctuary from sadness and sterility.” Or his father’s furniture store, where Wieseltier as a boy sold sofas to U.N. people who lived nearby—by talking to them about the crises in Iran and Cyprus. He knows the foe, too: he describes Amazon’s Price Check, the app that allows customers in a bookstore to scan an item’s bar code and transmit the information to Amazon, which then offers a discount if the store’s price stands to compete with its own.
The evidence lies not only in these memories and details, but in the language of the piece, its amblings and rhythms and visions. As I read it, I too experienced a “sanctuary from sadness and sterility.” I found myself in the record store, listening to the advice of the staff, enjoying this song, or at the bookstore, picking up a book and reading it without rush. I came in with worries and sadness, which loosened and fell away, and with petty complaints, which fizzled in their silliness. I was not loftier than before, but somehow the piece lifted me a little, the way a parent lifts a child up to the window.
Kudos to Wieseltier for not citing brain research here (or any research, for that matter). It would have taken something away from this piece. Yes, there may be research indicating that our loss of real-life interactions has correlated with an increase in stress. Yes, it may be interesting and important. But the point of such a piece is to say, with full risk of disapproval, that I have lost something dear to me, be it a surprising piece of music or a store my friend owned or a place where I can be renewed and revived.
At least we have not yet lost the language for robust lamentation. Let us take care not to lose it. Let us not ask it to be anything else.