THE POWER OF STYLE
Of course, not just any life style will do. We live in a Cairo bazaar of competing models. In this psychological phantasmagoria we search for a style, a way of ordering our existence, that will fit our particular temperament and circumstances. We look for heroes or mini-heroes to emulate. The style-seeker is like the lady who flips through the pages of a fashion magazine to find a suitable dress pattern. She studies one after another, settles on one that appeals to her, and decides to create a dress based on it. Next she begins to collect the necessary materials – cloth, thread, piping, buttons, etc. In precisely the same way, the life style creator acquires the necessary props. He lets his hair grow. He buys art nouveau posters and a paperback of Guevara's writings. He learns to discuss Marcuse and Frantz Fanon. He picks up a particular jargon, using words like "relevance" and "establishment."
None of this means that his political actions are insignificant, or that his opinions are unjust or foolish. He may (or may not) be accurate in his views of society. Yet the particular way in which he chooses to express them is inescapably part of his search for personal style.
The lady, in constructing her dress, alters it here and there, deviating from the pattern in minor ways to make it fit her more perfectly. The end product is truly custom-made; yet it bears a striking resemblance to others sewn from the same design. In quite the same way we individualize our style of living, yet it usually winds up bearing a distinct resemblance to some life style model previously packaged and marketed by a subcult.
Often we are unaware of the moment when we commit ourselves to one life style model over all others. The decision to "be" an Executive or a Black Militant or a West Side Intellectual is seldom the result of purely logical analysis. Nor is the decision always made cleanly, all at once. The research scientist who switches from cigarettes to a pipe may do so for health reasons without recognizing that the pipe is part of a whole life style toward which he finds himself drawn. The couple who choose the Tiffany lamp think they are furnishing an apartment; they do not necessarily see their actions as an attempt to flesh out an overall style of life.
Most of us, in fact, do not think of our own lives in terms of life style, and we often have difficulty in talking about it objectively. We have even more trouble when we try to articulate the structure of values implicit in our style. The task is doubly hard because many of us do not adopt a single integrated style, but a composite of elements drawn from several different models. We may emulate both Hippie and Surfer. We may choose a cross between West Side Intellectual and Executive – a fusion that is, in fact, chosen by many publishing officials in New York. When one's personal style is a hybrid, it is frequently difficult to disentangle the multiple models on which it is based.
Once we commit ourselves to a particular model, however, we fight energetically to build it, and perhaps even more so to preserve it against challenge. For the style becomes extremely important to us. This is doubly true of the people of the future, among whom concern for style is downright passionate. This intense concern for style is not, however, what literary critics mean by formalism. It is not simply an interest in outward appearances. For style of life involves not merely the external forms of behavior, but the values implicit in that behavior, and one cannot change one's life style without working some change in one's selfimage. The people of the future are not "style conscious" but "life style conscious."
This is why little things often assume great significance for them. A single small detail of one's life may be charged with emotional power if it challenges a hard-won life style, if it threatens to break up the integrity of the style. Aunt Ethel gives us a wedding present. We are embarrassed by it, for it is in a style alien to our own. It irritates and upsets us, even though we know that "Aunt Ethel doesn't know any better." We banish it hastily to the top shelf of the closet.
Aunt Ethel's toaster or tablewear is not important, in and of itself. But it is a message from a different subcultural world, and unless we are weak in commitment to our own style, unless we happen to be in transition between styles, it represents a potent threat. The psychologist Leon Festinger coined the term "cognitive dissonance" to mean the tendency of a person to reject or deny information that challenges his preconceptions. We don't want to hear things that may upset our carefully worked out structure of beliefs. Similarly, Aunt Ethel's gift represents an element of "stylistic dissonance." It threatens to undermine our carefully worked out style of life.
Why does the life style have this power to preserve itself? What is the source of our commitment to it? A life style is a vehicle through which we express ourselves. It is a way of telling the world which particular subcult or subcults we belong to. Yet this hardly accounts for its enormous importance to us. The real reason why life styles are so significant – and increasingly so as the society diversifies – is that, above all else, the choice of a life style model to emulate is a crucial strategy in our private war against the crowding pressures of overchoice.
Deciding, whether consciously or not, to be "like" William Buckley or Joan Baez, Lionel Trilling or his surfer equivalent, J. J. Moon, rescues us from the need to make millions of minute life-decisions. Once a commitment to a style is made, we are able to rule out many forms of dress and behavior, many ideas and attitudes, as inappropriate to our adopted style. The college boy who chooses the Student Protester Model wastes little energy agonizing over whether to vote for Wallace, carry an attache case, or invest in mutual funds.
By zeroing in on a particular life style we exclude a vast number of alternatives from further consideration. The fellow who opts for the Motorcyclist Model need no longer concern himself with the hundreds of types of gloves available to him on the open market, but which violate the spirit of his style. He need only choose among the far smaller repertoire of glove types that fit within the limits set by his model. And what is said of gloves is equally applicable to his ideas and social relationships as well.
The commitment to one style of life over another is thus a super-decision. It is a decision of a higher order than the general run of everyday life-decisions. It is a decision to narrow the range of alternatives that will concern us in the future. So long as we operate within the confines of the style we have chosen, our choices are relatively simple. The guidelines are clear. The subcult to which we belong helps us answer any questions; it keeps the guidelines in place.
But when our style is suddenly challenged, when something forces us to reconsider it, we are driven to make another super-decision. We face the painful need to transform not only ourselves, but our self-image as well.
It is painful because, freed of our commitment to any given style, cut adrift from the subcult that gave rise to it, we no longer "belong." Worse yet, our basic principles are called into question and we must face each new life-decision afresh, alone, without the security of a definite, fixed policy. We are, in short, confronted with the full, crushing burden of overchoice again.
A SUPERABUNDANCE OF SELVES
To be "between styles" or "between subcults" is a life-crisis, and the people of the future spend more time in this condition, searching for styles, than do the people of the past or present. Altering his identity as he goes, super-industrial man traces a private trajectory through a world of colliding subcults. This is the social mobility of the future: not simply movement from one economic class to another, but from one tribal grouping to another. Restless movement from subcult to ephemeral subcult describes the arc of his life.
There are plenty of reasons for this restlessness. It is not merely that the individual's psychological needs change more often than in the past; the subcults also change. For these and other reasons, as subcult membership becomes ever more unstable, the search for a personal style will become increasingly intense, even frenetic in the decades to come. Again and again, we shall find ourselves bitter or bored, vaguely dissatisfied with "the way things are" – upset, in other words, with our present style. At that moment,
we begin once more to search for a new principle around which to organize our choices. We arrive again at the moment of super-decision.
At this moment, if anyone studied our behavior closely, he would find a sharp increase in what might be called the Transience Index. The rate of turnover of things, places, people, organizational and informational relationships spurts upward. We get rid of that silk dress or tie, the old Tiffany lamp, that horror of a claw-footed Victorian end table – all those symbols of our links with the subcult of the past. We begin, bit by bit, to replace them with new items emblematic of our new identification. The same process occurs in our social lives – the through-put of people speeds up. We begin to reject ideas we have held (or to explain them or rationalize them in new ways). We are suddenly free of all the constraints that our subcult or style imposed on us. A Transience Index would prove a sensitive indicator of those moments in our lives when we are most free – but, at the same time, most lost.
It is in this interval that we exhibit the wild oscillation engineers call "searching behavior." We are most vulnerable now to the messages of new subcults, to the claims and counterclaims that rend the air. We lean this way and that. A powerful new friend, a new fad or idea, a new political movement, some new hero rising from the depths of the mass media – all these strike us with particular force at such a moment. We are more "open," more uncertain, more ready for someone or some group to tell us what to do, how to behave.
Decisions – even little ones – come harder. This is not accidental. To cope with the press of daily life we need more information about far more trivial matters than when we were locked into a firm life style. And so we feel anxious, pressured, alone, and we move on. We choose or allow ourselves to be sucked into a new subcult. We put on a new style.
As we rush toward super-industrialism, therefore, we find people adopting and discarding life styles at a rate that would have staggered the members of any previous generation. For the life style itself has become a throw-away item.
This is no small or easy matter. It accounts for the much lamented "loss of commitment" that is so characteristic of our time. As people shift from subcult to subcult, from style to style, they are conditioned to guard themselves against the inevitable pain of disaffiliation. They learn to armor themselves against the sweet sorrow of parting. The extremely devout Catholic who throws over his religion and plunges into the life of a New Left activist, then throws himself into some other cause or movement or subcult, cannot go on doing so forever. He becomes, to adapt Graham Greene's term, a "burnt out case." He learns from past disappointment never to lay too much of his old self on the line.
And so, even when he seemingly adopts a subcult or style, he withholds some part of himself. He conforms to the group's demands and revels in the belongingness that it gives him. But this belongingness is never the same as it once was, and secretly he remains ready to defect at a moment's notice. What this means is that even when he seems most firmly plugged in to his group or tribe, he listens, in the dark of night, to the short-wave signals of competing tribes.
In this sense, his membership in the group is shallow. He remains constantly in a posture of non-commitment, and without strong commitment to the values and styles of some group he lacks the explicit set of criteria that he needs to pick his way through the burgeoning jungle of overchoice.
The super-industrial revolution, consequently, forces the whole problem of overchoice to a qualitatively new level. It forces us now to make choices not merely among lamps and lampshades, but among lives, not among life style components, but among whole life styles.
This intensification of the problem of overchoice presses us toward orgies of selfexamination, soul-searching and introversion. It confronts us with that most popular of contemporary illnesses, the "identity crisis." Never before have masses of men faced a more complex set of choices. The hunt for identity arises not out of the supposed choicelessness of "mass society," but precisely from the plenitude and complexity of our choices.
Each time we make a style choice, a super-decision, each time we link up with some particular subcultural group or groups, we make some change in our self-image. We become, in some sense, a different person, and we perceive ourselves as different. Our old friends, those who knew us in some previous incarnation, raise their eyebrows. They have a harder and harder time recognizing us, and, in fact, we experience increasing difficulty in identifying with, or even sympathizing with, our own past selves.
The hippie becomes the straight-arrow executive, the executive becomes the skydiver without noting the exact steps of transition. In the process, he discards not only the externals of his style, but many of his underlying attitudes as well. And one day the question hits him like a splash of cold water in a sleep-sodden face: "What remains?" What is there of "self" or "personality" in the sense of a continuous, durable internal structure? For some, the answer is very little. For they are no longer dealing in "self" but in what might be called "serial selves."
The Super-industrial Revolution thus requires a basic change in man's conception of himself, a new theory of personality that takes into account the discontinuities in men's lives, as well as the continuities.
The Super-industrial Revolution also demands a new conception of freedom – a recognition that freedom, pressed to its ultimate, negates itself. Society's leap to a new level of differentiation necessarily brings with it new opportunities for individuation, and the new technology, the new temporary organizational forms, cry out for a new breed of man. This is why, despite "backlash" and temporary reversals, the line of social advance carries us toward a wider tolerance, a more easy acceptance of more and more diverse human types.
The sudden popularity of the slogan "do your thing" is a reflection of this historic movement. For the more fragmented or differentiated the society, the greater the number of varied life styles it promotes. And the more socially accepted life style models put forth by the society, the closer that society approaches a condition in which, in fact, each man does his own, unique thing.
Thus, despite all the anti-technological rhetoric of the Elluls and Fromms, the Mumfords and Marcuses, it is precisely the super-industrial society, the most advanced technological society ever, that extends the range of freedom. The people of the future enjoy greater opportunities for self-realization than any previous group in history.
The new society offers few roots in the sense of truly enduring relationships. But it does offer more varied life niches, more freedom to move in and out of these niches, and more opportunity to create one's own niche, than all earlier societies put together. It also offers the supreme exhilaration of riding change, cresting it, changing and growing with it – a process infinitely more exciting than riding the surf, wrestling steers, playing "knock hubcaps" on an eight-lane speedway, or the pursuit of pharmaceutical kicks. It presents the individual with a contest that requires self-mastery and high intelligence. For the individual who comes armed with these, and who makes the necessary effort to understand the fastemerging super-industrial social structure, for the person who finds the "right" life pace, the "right" sequence of subcults to join and life style models to emulate, the triumph is exquisite.
Undeniably, these grand words do not apply to the majority of men. Most people of the past and present remain imprisoned in life niches they have neither made nor have much hope, under present conditions, of ever escaping. For most human beings, the options remain excruciatingly few.
This imprisonment must – and will – be broken. Yet it will not be broken by tirades against technology. It will not be broken by calls for a return to passivity, mysticism and irrationality. It will not be broken by "feeling" or "intuiting" our way into the future while derogating empirical study, analysis, and rational effort. Rather than lashing out, Ludditefashion, against the machine, those who genuinely wish to break the prison-hold of the past and present would do well to hasten the controlled – selective – arrival of tomorrow's technologies. To accomplish
this, however, intuition and "mystical insights" are hardly enough. It will take exact scientific knowledge, expertly applied to the crucial, most sensitive points of social control.
Nor does it help to offer the principle of the maximization of choice as the key to freedom. We must consider the possibility, suggested here, that choice may become overchoice, and freedom unfreedom.
THE FREE SOCIETY
Despite romantic rhetoric, freedom cannot be absolute. To argue for total choice (a meaningless concept) or total individuality is to argue against any form of community or society altogether. If each person, busily doing his thing, were to be wholly different from every other, no two humans would have any basis for communication. It is ironic that the people who complain most loudly that people cannot "relate" to one another, or cannot "communicate" with one another, are often the very same people who urge greater individuality. The sociologist Karl Mannheim recognized this contradiction when he wrote: "The more individualized people are, the more difficult it is to attain identification."
Unless we are literally prepared to plunge backward into pre-technological primitivism, and accept all the consequences – a shorter, more brutal life, more disease, pain, starvation, fear, superstition, xenophobia, bigotry and so on – we shall move forward to more and more differentiated societies. This raises severe problems of social integration. What bonds of education, politics, culture must we fashion to tie the super-industrial order together into a functioning whole? Can this be accomplished? "This integration," writes Bertram M. Gross of Wayne State University, "must be based upon certain commonly accepted values or some degree of perceived interdependence, if not mutually acceptable objectives."
A society fast fragmenting at the level of values and life styles challenges all the old integrative mechanisms and cries out for a totally new basis for reconstitution. We have by no means yet found this basis. Yet if we shall face disturbing problems of social integration, we shall confront even more agonizing problems of individual integration. For the multiplication of life styles challenges our ability to hold the very self together.
Future Shock Page 30
