“It was miraculous. It was almost no trick at all, he saw, to turn vice into virtue and slander into truth,
impotence into abstinence, arrogance into humility, plunder into philanthropy, thievery into honor,
blasphemy into wisdom, brutality into patriotism, and sadism into justice.
Anybody could do it; it required no brains at all. It merely required no character.”
― Joseph Heller, “Catch-22”
In a piece I wrote some time ago titled “Word Casualties,” I discussed my concerns about the vagueness and ambiguity surrounding key terms that frequent our discourse on matters of human identity and behavior. One particularly aggrieved victim of this phenomenon, the word “character,” will be my focus here. Even in the context of the passage quoted above, within Heller’s shrewd and eloquent delineation of its supremacy in shaping perception, the distinct nature of character itself remains obscure.
It is as much the case of “character” as any word related to human psychology that its meaning is regularly abandoned to inferences and suppositions maintained by speakers, listeners, writers and readers – each construing something of it from the context in which it appears. As with other “word casualties” “character” thereby serves as a convenient placeholder for some presumed, consensual (though often, quite disparate) understanding among participants. Frequently it’s framed by references, much like Joseph Heller’s, to its absence in the personalities and behaviors of certain individuals. Observations of character frequently revolve around a person’s having or lacking it or possessing a good or bad version of it. All the while, despite its omnipresence, the psychological attributes represented by the term, “character” remain nebulous; matters of what specifically constitutes it, what processes contribute to it, and how it operates dynamically within all individuals, are largely overlooked.
My primary intent here is to take the word “character” beyond its customary placeholder role, to impart it with a more distinct psychological identity among those elements that determine how we human beings operate amongst ourselves. I hope that my attempt to better delineate character will not only lend greater specificity to its sources and function but also demonstrate its critical role in determining how all individuals navigate their moment-to-moment interpersonal interactions, thereby defining their presence and impact within their respective cultures and societies. In my view it is not an overstatement to suggest that a more rigorous understanding of the origins, structure and functioning of our character is essential to a more coherent analysis and effective resolution of most of the conflicts and crises that beset our relationships. Its ubiquity and impact upon our motivation and behavior suggest that character is the psychological agent that primarily determines how we live and interact with others and are regarded by them; thereby it directs the very course of our lives.
Nonetheless, the vagueness enveloping use of the term “character” is persistent, perpetuated by frequent offhand references to it that rarely reflect its specific psychological processes and their contribution to individuals’ thinking, motivations, and behavior. Ultimately, while the troubling workings of individuals’ character engender much of the conflicts, perplexity, and pain in their interpersonal relations, on a broader plane, the incomprehension of its essential nature frequently undermines our society’s capacity to analyze and confront its most extreme and toxic manifestations in the exercise of power in public life and politics. Therefore, a clearer understanding of the specific essence of character has never been more critical in our society than it is now.
Let’s first review how character is commonly evoked within discourse that concerns human affairs, as these instances are rife with generality. We regularly hear references to a person’s having or lacking “character,” or displaying good or bad “character.” We speak of individuals’ choice of conduct in certain situations as a reflection of their “character,” of situations that are conducive to “character building,” or others that reveal a person’s “character.” In clinical/psychoanalytic circles the adjective “characterological” is still commonly utilized and in the modern culture of Recovery there is much emphasis upon individuals’ recognizing and dealing with their “character defects.” Entire narratives of fiction and drama are described as “character studies” or “character driven.” All the while, a central question is deferred: Just what is character?
Taken as a whole, the common references to “character” in such contexts do often hint at an answer, for they carry connotations as to an individual’s level of discipline, integrity, or degree of moral rigor. They may further reflect a person’s awareness of, or diligence in relation to, ethical concerns and standards. While such common usage outlines something of our character by way of its observable manifestations in our personalities and choices of behavior, it bypasses any recognition of its distinct psychological essence, its origins and its processes. My intent therefore is to describe my understanding of the structure upon which the character of all individuals is based, to identify its psychological components, their origins, and the mechanisms by which they continually function. At very least, this will disambiguate character from a range of closely associated concepts and terms with which it is so freely conflated, among these, “integrity,” “ethics,” “morality,” “personality,” and “temperament.”
My general approach to a more rigorous understanding of character will reflect its central role in human affairs by locating it within a framework of mental processes that are universal, that form a “through line” in our psychology and that are present in individuals within all cultures or societies, irrespective of their distinct values and ideologies. As I understand it, character is the observable manifestation of continuous calculations that occur primarily within the unconscious mind and are then expressed in our personality and choices of behaviors. These coordinate to act as a constant mediator between how we experience and construe our Self and its best interests, and how we experience and construe the Other or others. Character thereby functions much like a complex instrument of measurement: a scale that registers and weighs our consciousness of Self, of the priorities of our own needs and wants, against our awareness of other beings and all things external to ourselves. It organizes and directs our motivation by weighing our natural pursuit of our Self-realization and Self-interests against its impact upon others and things beyond us.
The calculations that contribute to character draw upon a wide range of psychological resources that encompass those rooted in our Nature (our heritable bio-psychological constitution), as well as those continually shaped and modified by Nurture (our life experience and acquired perspectives and knowledge). These integrate to determine the intensity and quality of our Self-awareness, our awareness of ourselves in relation to others, and our capacity to account to ourselves for our impact upon all things beyond us. This continual reckoning is then reflected in all the behavioral choices we make on behalf of ourselves within the social sphere at any of the many decision points we encounter, even within the span of a single day.
To further illustrate my understanding of those components specifically contributing to the development and operation of character, I propose that we first consider and accept two basic premises concerning human nature and how it operates within the social environment:
The first is that all human beings may be accurately understood as fundamentally and naturally self-centered (Egocentric). We all gradually become aware, consciously or unconsciously, of our role as the primary guarantor of our own survival, and the primary steward of our quality of life. Moreover, our most direct, immediate, and impactful experience is that of our own internal physical/mental processes, our own feelings and thoughts.
The second premise is that while we do operate primarily on behalf of whatever may be our perceived best interests, we rarely, if ever, do so in a social vacuum devoid of the presence of other beings or entities. Thus, each one of the innumerable decisions that we make (largely unconsciously) while navigating the course of even a single day will have some degree of impact, however imperceptible or obvious, subtle or stark, on someone or something outside ourselves.
Thereby, against the backdrop of our natural inclination to maintain competent stewardship of our own survival and quality of life, and to attend to the priorities of our Self-interest, there are continuous calculations within our unconscious mind that weigh these basic existential concerns against the consideration of our impact upon persons and things outside ourselves. Over time, these complex reckonings of each moment produce our choices of behavior that connect, like coordinates on a map, to define our character.
In service to the continuum that renders character, the human psyche draws upon the two tiers of psychological resources commonly recognized as the foundation of the living identity of all individuals. The first, that of Nature, is represented by our innate psychological constitution; it is largely genetically predetermined and is sometimes termed our “temperament,” or popularly described as our “basic wiring.” Among the diverse components of identity attributable to our psychological constitution, the two that most directly shape our character are our capacity for empathic connection, and the range and intensity of our internal emotional experience, particularly that of anxiety.
Empathy, the ability to viscerally register the feelings of others as though their internal experience were our own, has a key role in determining the degree and quality of our awareness and consideration of the “other.” It provides a dimensioned link to others as full human beings in whom we can recognize something of ourselves. Thereby, the quality of our empathic connection to another or others, of our capacity for experiencing others as complete “Selves” who, like us, possess a full range of human feelings, perceptions, and needs, is a key factor in the calculations of our character. Its absence in certain individuals limits their sense of commonality with others and instead inclines them toward what is frequently described as “objectification.” This entails an individual’s feeling for and perception of the other as something more narrowly defined by their instrumental function, their utility in serving that individual’s wants and interests, or in validating some aspect of his/her Self-concept (Ego).
Nature, our inherited bio-psychological constitution, is responsible for yet another key factor in character formation. It determines both the intensity level of the anxiety continuously present within each of us, as well as the flow of its onset and dissipation under fraught circumstances. Thereby, the more elevated our general level of anxiety, and the more intense the anxiety we feel in moments we experience vulnerability or threat, the more our attentional priorities are automatically directed toward our defense and meeting our immediate needs. Conversely, the less we experience the encroachment of anxiety upon our emotional equanimity, the freer we are to engage our capacity for empathic connection, and consequently the greater our attunement to and depth of our consideration of the “other.”
Research has produced strong evidence suggesting that the capacity to experience empathy is largely a function of genetic predetermination, and that it is not equally apportioned at birth among individuals. Nonetheless, and particularly in early life, empathy can also be instilled and cultivated. Thereby, the second-tier contributor to character formation, that of Nurture, of life experience, is integrated into the process, in a way demonstrated by the following vignette:
A young toddler sitting in a sandbox playing with his pail and shovel spots another child’s toy truck, takes interest in it, and impulsively reaches for it. At this moment the toddler’s attentive parent may or may not intervene to point out that the truck belongs to the other child, gently suggesting that he return the truck to its rightful owner. The parent may further put this question to his/her child: “How would you feel if that kid took your pail and shovel from you?”
Nurture draws upon our entire history of life experience and acquired knowledge, all of which is recorded, stored and continuously recalled from within us. Nurture draws our internal map of reality and defines our understanding and expectations of our environment. It thereby determines how we interpret and navigate the demands of our Self-care and Self-defense within the world as we come to understand it.
Further to this view, modern psychoanalytic theories have come to recognize that key aspects of the broad range of elements present in each moment of a person’s life history are retained in memory and maintained in the unconscious mind within a broad organizing framework sometimes termed a “Self-narrative” – our continuously evolving life story. The cornerstone of this narrative is our “worldview” which, in the context of this analysis can be understood as a deeply held overall perspective that frames our sense of place within the world at large. It is primarily acquired and set early in life, and acts as a model deep in the background of our present operations. Our worldview continually shapes and informs our expectations for ourselves within the broad scheme of life in our cultures and societies.
Embedded in the foundation of our unconscious mind, our worldview entails our sense of how the world essentially is – generous or withholding, welcoming or hostile, of what possibilities it holds for us, and what place we may have in it. It serves as our most basic and enduring reference point in our understanding of the demands of life and of the priorities that will best serve our Self’s story, and is therefore a primary determinant of our character. The following link provides a fuller discussion on my website of the origins and formation of our worldview: https://marcspetalnik.com/performers/#worldview
Throughout the course of a lifetime, as we navigate the social landscape according to the map which is our world view, we are continually guided by whatever feelings of existential insecurity may arise within us at any given moment. That is to say, that in any situation or endeavor in which we sense our vulnerability to failure or to imminent or anticipated danger, an alarm in the form of anxiety will sound internally. Moreover, such feelings of momentary vulnerability are linked to and intensified by whatever enduring sense of basic deficiency or defect may be embedded in our experience of ourselves. The presence of any such fundamental insecurity (of which we may be entirely unconscious, yet acutely vulnerable to) is the very essence of what we can term, “chronic shame.” Feelings of shame/vulnerability, signaled to us internally through fluctuations in anxiety (fear), can range from the ephemeral to the persistent and even chronic. They present both as a constant low-level “tremor” within us, and as a more strident presence under fraught circumstances. (For a fuller discussion of shame see https://marcspetalnik.com/performers/#shame).
The dynamic coordination of this array of complex psychological components, rooted both in Nature and Nurture, continually yields our character. It determines both the degree and quality of our connection to others, and how and in what contexts we are able and inclined to access these connections. Installed at the heart of our subjective universe, our character acts as a psychological “clearinghouse,” a key faculty within our unconscious mind that mediates between tending to the safety and best interests of our Self and our consideration of the other as an equivalent Self. Its workings are also reflected in the quality of our capacity for a full range of self-awareness, as well as our sense of accountability to both ourselves and to others for our impact within all social interactions.
Throughout our lifetimes, an infinitude of moment-to-moment psychological reckonings delineate our character, placing us at some point along the broad spectrum of this distinctly human attribute. At one extreme, we may surrender our appropriate oversight of our well-being, the rights of our legitimate personhood; instead, we primarily favor our perception of the needs of others and prioritize meeting their needs and demands. At the other extreme of this spectrum, we ruthlessly pursue the fulfillment of our appetites, and we primarily serve the realization of our own idealized Self-concept, our Ego, heedless of the full humanity of others whom we inevitably impact. Whatever may be the essence of our character, it is continuously revealed to the world through our complex personalities, through our affect, our body language, our communications, and our choices of behaviors.
As character firmly directs our navigation through life in the social environment, it is the true cornerstone of our identity in the world. It positions us within the shared human experience, determining precisely how we relate to ourselves, to others, to the world at large, and thus, how we are regarded within it. Its absolute sovereignty over the course of our lives is captured in the famous quote attributed to Heraclitus:
“Character is destiny.”
