“At a certain point in American life, the young ceased to be viewed as a transient class and youth as a phase of life through which everyone soon passed. Instead, youthfulness was vaunted and carried a special moral status. Adolescence triumphed, becoming a permanent condition.”
So writes Joseph Epstein in a witty and now-classic article that is even timelier than in 2004, when it was first published. In our tastes and values, in our political opinions and our moral judgments, in our cynical or ironic or frivolous approach to serious matters, we cling desperately to a fading semblance of youth and a fondness for its follies.
But we live in a time that calls for mature and balanced judgment, for the wisdom that the ancients knew comes only from those situations in which we take life seriously and put ourselves on the line, drawing as best we can upon the counsel of our own elders and the inimitable Wisdom of a Fatherly God.
Meanwhile, our own children search in vain for adults, for actual grown-ups who will lead them and give them a direction in life, seeking instead in popular messiahs and social media chatter what their parent-pals, still pursuing their adolescence, have withheld from them—only to learn too late the advice of Ecclesiastes (7:5) that it would have been “better to heed the rebuke of a wise person than to listen to the song of fools.”
Whenever anyone under the age of 50 sees old newsreel film of Joe DiMaggio’s 56-game hitting streak of 1941, he is almost certain to be brought up by the fact that nearly everyone in the male-dominated crowds—in New York, Boston, Chicago, Detroit, Cleveland—seems to be wearing a suit and a fedora or other serious adult hat. The people in those earlier baseball crowds, though watching a boyish game, nonetheless had a radically different conception of themselves than most Americans do now. A major depression was ending, a world war was on. Even though they were watching an entertainment that took most of them back to their boyhoods, they thought of themselves as adults, no longer kids, but grown-ups, adults, men.
How different from today, when a good part of the crowd at any ballgame, no matter what the age, is wearing jeans and team caps and T-shirts; and let us not neglect those (one hopes) benign maniacs who paint their faces in home-team colors or spell out, on their bare chests, the letters of the names of star players: S-O-S-A.
Part of the explanation for the suits at the ballpark in DiMaggio’s day is that in the 1940s and even ’50s there weren’t a lot of sport, or leisure, or casual clothes around. Unless one lived at what H.L. Mencken called “the country-club stage of culture”—unless, that is, one golfed, played tennis, or sailed—one was likely to own only the clothes one worked in or better. Far from casual Fridays, in those years there weren’t even casual Sundays. Wearing one’s “Sunday best,” a cliché of the time, meant wearing the good clothes one reserved for church.
Dressing down may first have set in on the West Coast, where a certain informality was thought to be a new way of life. In the 1960s, in universities casual dress became absolutely de rigueur among younger faculty, who, in their ardor to destroy any evidence of their being implicated in evil hierarchy, wished not merely to seem in no wise different from their students but, more important, to seem always young; and the quickest path to youthfulness was teaching in jeans, T-shirts, and the rest of it.
This informality has now been institutionalized. Few are the restaurants that could any longer hope to stay in business if they required men to wear a jacket and tie. Today one sees men wearing baseball caps—some worn backwards—while eating indoors in quite good restaurants. In an episode of “The Sopranos,” Tony Soprano, the mafia don, representing life of a different day, finds this so outrages his sense of decorum that, in a restaurant he frequents, he asks a man, in a quiet but entirely menacing way, to remove his goddamn hat.
Life in that different day was felt to observe the human equivalent of the Aristotelian unities: to have, like a good drama, a beginning, middle, and end. Each part, it was understood, had its own advantages and detractions, but the middle—adulthood—was the lengthiest and most earnest part, where everything serious happened and much was at stake. To violate the boundaries of any of the three divisions of life was to go against what was natural and thereby to appear unseemly, to put one’s world somehow out of joint, to be, let us face it, a touch, and perhaps more than a touch, grotesque.
Today, of course, all this has been shattered. The ideal almost everywhere is to seem young for as long as possible. The health clubs and endemic workout clothes, the enormous increase in cosmetic surgery (for women and men), the special youth-oriented television programming and moviemaking, all these are merely the more obvious signs of the triumph of youth culture. When I say youth culture, I do not mean merely that the young today are transcendent, the group most admired among the various age groups in American society, but that youth is no longer viewed as a transitory state, through which one passes on the way from childhood to adulthood, but an aspiration, a vaunted condition in which, if one can only arrange it, to settle in perpetuity.
This phenomenon is not something that happened just last night; it has been underway for decades. Nor is it something that can be changed even by an event as cataclysmic as that of September 11, which at first was thought to be so sobering as to tear away all shreds of American innocence. As a generalization, it allows for a wide variety of exceptions. There still are adults in America; if names are wanted, I would set out those of Alan Greenspan, Jeane Kirkpatrick, Robert Rubin, Warren Buffett, Sol Linowitz, and many more. But such men and women, actual grown-ups, now begin to appear a bit anomalous; they no longer seem representative of the larger culture.
The shift into youth culture began in earnest, I suspect, during the 10 or so years following 1951, the year of the publication of “Catcher in the Rye.” Salinger’s novel exalts the purity of youth and locates the enemy—a clear case of Us versus Them—in those who committed the sin of having grown older, which includes Holden Caulfield’s pain-in-the-neck parents, his brother (the sellout screenwriter), and just about everyone else who has passed beyond adolescence and had the rather poor taste to remain alive.
The case for the exaltation of the young is made in Wordsworth’s “Intimation of Immortality,” with its idea that human beings are born with great wisdom from which life in society weans them slowly but inexorably. Plato promulgated this same idea long before: For him we all had wisdom in the womb, but it was torn from us at the exact point that we came into the world. Rousseau gave it a French twist, arguing that human beings are splendid all-round specimens—noble savages, really—with life out in society turning us mean and loutish, which is another way of saying that the older we are, the worse we get. We are talking about romanticism here, friend, which never favors the mature, let alone the aged.
The triumph of youth culture has conquered perhaps nowhere more completely than in the United States. The John F. Kennedy administration, with its emphasis on youthfulness, beginning with its young president—the first president routinely not to wear a serious hat—gave it its first public prominence. Soon after the assassination of Kennedy, the Free Speech Movement, which spearheaded the student revolution, positively enshrined the young. Like Yeats’s Byzantium, the sixties utopia posited by the student radicals was “no country for old men” or women. One of the many tenets in its credo—soon to become a cliché, but no less significant for that—was that no one over 30 was to be trusted. (If you were part of that movement and 21 years old in 1965, you are 60 today. Good morning, Sunshine.)
Music was a key element in the advance of youth culture. The dividing moment here is the advent of Elvis. On one side were those who thought Elvis an amusing and largely freakish phenomenon—a bit of a joke—and on the other, those who took him dead seriously as a figure of youthful rebellion, the musical equivalent of James Dean in the movie “Rebel Without a Cause,” another early winning entry in the glorification-of-youth sweepstakes then forming. Rock ‘n’ roll presented a vinyl curtain, with those committed to retaining their youth on one side, those wanting to claim adulthood on the other. The Beatles, despite the very real charms of their non-druggie music, solidified things. So much of hard rock ‘n’ roll came down to nothing more than a way of saying bugger off to adult culture.
Reinforcement for these notions—they were not yet so coherent as to qualify as ideas—was to be found in the movies. Movies for some years now have been made not only increasingly for the young but by the young. I once worked on a movie script with a producer who one day announced to me that it was his birthday. When I wished him happy returns of the day, he replied that it wasn’t so happy for him; he was turning 41, an uncomfortably old age in Hollywood for someone who hadn’t many big success-scalps on his belt.
Robert Redford, though now in his mid-sixties, remains essentially a guy in jeans, a handsome graduate student with wrinkles. Paul Newman, now in his late seventies, seems uncomfortable in a suit. Hugh Grant, the English actor, may be said to be professionally boyish, and in a recent role, in the movie “About a Boy,” is described in the New York Times as a character who “surrounds himself with gadgets, videos, CDs, and other toys” and who “is doing everything in his power to avoid growing up.” The actor Jim Carrey, who is 42, not long ago said of the movie “The Majestic,” in which he stars, “It’s about manhood. It’s about adulthood,” as if italicizing the rarity of such movies. He then went on to speak about himself in standard self-absorbed adolescent fashion: “You’ve got that hole you’re left with by whatever your parents couldn’t give you.” Poor baby.
Jim Carrey’s roles in movies resemble nothing so much as comic-book characters come to life. And why, just now, does so much of contemporary entertainment come in the form of animation or comic-book cartooning? Such television shows as “The Simpsons” and “King of the Hill,” the occasional back page in the New York Times Book Review or the New Yorker and the comic-book novel, all seem to feel that the animated cartoon and comic-book formats are very much of the moment. They are of course right, at least if you think of your audience as adolescent, or, more precisely, as being unwilling quite to detach themselves from their adolescence.
Recent history has seemed to be on the side of keeping people from growing up by supplying only a paucity of stern tests of the kind out of which adulthood is usually formed. We shall never have another presidential candidate tested by the Depression or by his experience in World War II. These were events that proved crucibles for the formation of adult character, not to say manliness. Henceforth all future presidential—and congressional—candidates will come with a shortage of what used to pass for significant experience. Crises for future politicians will doubtless be about having to rethink their lives when they didn’t get into Brown or found themselves unequipped emotionally for Stanford Business School.
Corporate talent these days feels no weightier. Pictures of heads of corporations in polo shirts with designer logos in the business section of the New York Times, fresh from yet another ephemeral merger, or acquiring an enormous raise after their company has recorded another losing year, do not inspire confidence. “The trouble with Enron,” said an employee of the company in the aftermath of that corporation’s appalling debacle, “is that there weren’t any grown-ups.”
The increasing affluence the United States enjoyed after World War II, extending into the current day, also contributed heavily to forming the character I’ve come to think of as the perpetual American adolescent. Earlier, with less money around, people were forced to get serious, to grow up—and fast. How quickly the Depression generation was required to mature! How many stories one used to hear about older brothers going to work at 18 or earlier, so that a younger brother might be allowed to go to college, or simply to help keep the family afloat! With lots of money around, certain kinds of pressure were removed. More and more people nowadays are working, as earlier generations were not, with a strong safety net of money under them. All options opened, they now swim in what Kierkegaard called “a sea of possibilities,” and one of these possibilities in America is to refuse to grow up for a longer period than has been permitted any other people in history.
All this is reinforced by the play of market forces, which strongly encourage the mythical dream of perpetual youthfulness. The promise behind 95 percent of all advertising is that of recaptured youth, whose deeper promise is lots more sex yet to go. The ads for the $5,000 wristwatch, the $80,000 car, the khakis, the vodka, the pharmaceuticals to regrow hair and recapture ardor, all whisper display me, drive me, wear me, drink me, swallow me, and you stop the clock—youth, Baby, is yours.
The whole sweep of advertising, which is to say of market, culture since soon after World War II has been continuously to lower the criteria of youthfulness while extending the possibility for seeming youthful to older and older people. To make the very young seem older—all those 10- and 12-year-old Britney Spears and Jennifer Lopez imitators, who already know more about brand-name logos than I do about English literature—is another part of the job. It’s not a conspiracy, mind you, not six or eight international ad agencies meeting in secret to call the shots, but the dynamics of marketing itself, finding a way to make it more profitable all around by convincing the young that they can seem older and the old that they can seem a lot younger. Never before has it been more difficult to obey the injunction to act one’s age.
Two of the great television sitcom successes of recent years, “Seinfeld” and “Friends,” though each is different in its comic tone, are united by the theme of the permanent adolescent loose in the big city. One takes the characters in “Seinfeld” to be in their middle to late thirties, those in “Friends” in their late twenties to early thirties. Charming though they may be, both sets of characters are oddly stunted. They aren’t quite anywhere and don’t seem to be headed anywhere, either. Time is suspended for them. Aimless and shameless, they are in the grip of the everyday Sturm und Drang of adolescent self-absorption. Outside their rather temporary-looking apartments, they scarcely exist. Personal relations provide the full drama of their lives. Growth and development aren’t part of the deal. They are still, somehow, in spirit, locked in a high school of the mind, eating dry cereal, watching a vast quantity of television, hoping to make ecstatic sexual scores. Apart from the high sheen of the writing and the comic skill of the casts, I wonder if what really attracts people to these shows—”Friends” still, “Seinfeld” in its reruns—isn’t the underlying identification with the characters because of the audience’s own longing for a perpetual adolescence, cut loose, free of responsibility, without the real pressures that life, that messy business, always exerts.
Time for the perpetual adolescents is curiously static. They are in no great hurry: to succeed, to get work, to lay down achievements. Perhaps this is partly because longevity has increased in recent decades—if one doesn’t make it to 90 nowadays, one feels slightly cheated—but more likely it is that time doesn’t seem to the perpetual adolescent the excruciatingly finite matter, the precious commodity, it indubitably is. For the perpetual adolescent, time is almost endlessly expandable. Why not go to law school in one’s late thirties, or take the premed requirements in one’s early forties, or wait even later than that to have children? Time enough to toss away one’s twenties, maybe even one’s thirties; 40 is soon enough to get serious about life; maybe 50, when you think about it, is the best time really to get going in earnest.
The old hunger for life, the eagerness to get into the fray, has been replaced by an odd patience that often looks more like passivity. In the 1950s, people commonly married in their twenties, which may or may not have been a good thing, but marriage did prove a forcing house into adulthood, for men and women, especially where children issued from the marriage, which they usually did fairly quickly. I had two sons by the time I was 26, which, among other things, made it impossible, either physically or spiritually, for me to join the general youth movement of the 1960s, even though I still qualified by age. It also required me to find a vocation. By 30, one was supposed to be settled in life: wife, children, house, job—”the full catastrophe,” as Zorba the Greek liked to say. But it was also a useful catastrophe. Today most people feel that they can wait to get serious about life. Until then one is feeling one’s way, still deciding, shopping around, contributing to the formation of a new psychological type: the passive-nonaggressive.
Not everywhere is nonaggression the psychological mode of choice. One hears about the young men and women working the 14-hour days at low six-figure jobs in front-line law firms; others sacrificing to get into MBA programs, for the single purpose of an early financial score. But even here one senses an adolescent spirit to the proceedings. The old model for ambition was solid hard work that paid off over time. One began at a low wage, worked one’s way up through genuine accomplishment, grew wealthier as one grew older, and, with luck, retired with a sense of financial security and pleasure in one’s achievement. But the new American ambition model features the kid multimillionaire—the young man or woman who breaks the bank not long out of college. An element of adolescent impatience enters in here—I want it, now!—and also an element of continued youthfulness.
The model of the type may be the professional athlete. “The growth of professional basketball over the past twenty-odd years, from a relatively minor spectator sport to a mass-cultural phenomenon,” notes Rebecca Mead, in the New Yorker, “is an example of the way in which all of American culture is increasingly geared to the tastes of teenage boys.” Mead writes this in an article about Shaquille O’Neal, the 32-year-old center for the Los Angeles Lakers, who earns, with endorsements, 30-odd million dollars a year and lives the life of the most privileged possible junior high school boy: enjoying food fights, go-carts, motorcycles, the run of high rides at amusement parks. It may be a wonderful, but it’s also a strange life.
AND YET what is so wrong about any of this? If one wants to dress like a kid, spin around the office on a scooter, not make up one’s mind about what work one wants to do until one is 40, be noncommittal in one’s relationships—what, really, are the consequences? I happen to think that the consequences are genuine, and fairly serious.
“Obviously it is normal to think of oneself as younger than one is,” W.H. Auden, a younger son, told Robert Craft, “but fatal to want to be younger.” I’m not sure about fatal, but it is at a minimum degrading for a culture at large to want to be younger. The tone of national life is lowered, made less rich. The first thing lowered is expectations, intellectual and otherwise. To begin with education, one wonders if the dumbing down of culture one used to hear so much about and which continues isn’t connected to the rise of the perpetual adolescent.
Consider contemporary journalism, which tends to play everything to lower and lower common denominators. Why does the New York Times, with its pretensions to being our national newspaper, choose to put on its front pages stories about Gennifer Flowers’s career as a chanteuse in New Orleans, the firing of NFL coaches, the retirement of Yves Saint Laurent, the canceling of the singer Mariah Carey’s recording contract? Slow-news days is a charitable guess; a lowered standard of the significant is a more realistic one. Since the advent of its new publisher, a man of the baby boomer generation, an aura of juvenilia clings to the paper. Frank Rich and Maureen Dowd, two of the paper’s most-read columnists, seem not so much the type of the bright college student but of the sassy high-school student—the clever, provocative editor of the school paper out to shock the principal—even though both are in their early fifties.
Television comes closer and closer to being a wholly adolescent form of communication. Clicking the remote from major network news shows, one slides smoothly from superficiality to triviality. When Tom Brokaw announces that some subject will be covered “In Depth,” what he really means is that roughly 90 seconds, perhaps two minutes, will be devoted to it. It’s scarcely original to note that much of contemporary journalism, print and electronic, is pitched to the short attention span, the soundbite, photo-op, quickie take, the deep distaste for complexity—in short, so much is pitched to the adolescent temperament.
Political correctness and so many of the political fashions of our day—from academic feminism to cultural studies to queer theory—could only be perpetrated on adolescent minds: minds, that is, that are trained to search out one thing and one thing only: Is my teacher, or this politician, or that public spokesman, saying something that is likely to be offensive to me or members of any other victim group? Only an adolescent would find it worthwhile to devote his or her attention chiefly to the hunting of offenses, the possibility of slights, real and imagined.
Self-esteem, of which one currently hears so much, is at bottom another essentially adolescent notion. The great psychological sin of our day is to violate the self-esteem of adolescents of all ages. One might have thought that such self-esteem as any of us is likely to command would be in place by the age of 18. (And what is the point of having all that much self-esteem anyhow, since its logical culminating point can only be smug complacence?) Even in nursing homes, apparently, patients must be guarded against a feeling of their lowered consequence in the world. Self-esteem has become a womb to tomb matter, so that, in contemporary America, the inner and the outer child can finally be made one in the form of the perpetual adolescent.
The coarsening of American culture seems part of the adolescent phenomenon. Television commercials have gotten grosser and grosser. The level of profanity on prime-time television shows has risen greatly over the years. Flicks known to their audiences as “gross-out movies,” featuring the slimy and hideous, are part of the regular film menu. Florence King, writing about this phenomenon in her column in the National Review, noted: “Since arrested development is as American as apple pie, it is easy to identify the subconscious motivation of the adult male Ughs who produce all these revolting movies and commercials.” What makes these things possible is what is known as “niche programming,” or the aiming of entertainment at quite specific segments of the audience—African Americans, or teenagers, or the educated classes, or the beer brutes. But increasingly, apparently, we are all being forced into that largest of niches, the American adolescent mentality.
Consider now what must be taken as the most consequential adolescent act in American history during the past half century: the Bill Clinton-Monica Lewinsky relationship. I hesitate to call it an affair, because an affair implies a certain adult style: the good hotel room, the bottle of excellent wine, the peignoir, the Sulka pajamas. With Bill and Monica, you had instead the pizza, the canoodling under the desk, the cigar business, even the whole thing going without consummation. No matter what one’s politics, one has to admit that our great national scandal was pure high school.
In a 1959 review of Iona and Peter Opie’s “The Lore and Language of School Children,” the poet Philip Larkin revealed first sensing a sharp waning of his interest in Christianity when he read the Bible verse that promises one will return to one’s childish state upon entry into Heaven. Larkin wanted nothing more to do with being a child or with the company of children. He looked forward to “money, keys, wallets, letters, books, long-playing records, drinks, the opposite sex, and other solaces of adulthood.”
I wanted these things, too, and as soon as possible. From roughly the age of 14, I wanted to stay out all night, to dress like Fred Astaire, to drink and smoke cigarettes with the elegance of William Powell, to have the company of serious women like Susan Hayward and Ingrid Bergman. As I grew older, I sadly began to realize it wasn’t going to happen, at least not in the way I had hoped. What happened instead was the triumph of youth culture, with its adoration of youth, in and for itself, and as a time in one’s life of purity and goodness always in danger of being despoiled by the corruption of growing older, which is also to say, of “growing up.”
At a certain point in American life, the young ceased to be viewed as a transient class and youth as a phase of life through which everyone soon passed. Instead, youthfulness was vaunted and carried a special moral status. Adolescence triumphed, becoming a permanent condition. As one grew older, one was presented with two choices, to seem an old fogey for attempting to live according to one’s own standard of adulthood, or to go with the flow and adapt some variant of pulling one’s long gray hair back into a ponytail, struggling into the spandex shorts, working on those abs, and ending one’s days among the Rip Van With-Its. Not, I think, a handsome set of alternatives.
The greatest sins, Santayana thought, are those that set out to strangle human nature. This is of course what is being done in cultivating perpetual adolescence, while putting off maturity for as long as possible. Maturity provides a more articulated sense of the ebb and flow, the ups and downs, of life, a more subtly reticulated graph of human possibility. Above all, it values a clear and fit conception of reality. Maturity is ever cognizant that the clock is running, life is finite, and among the greatest mistakes is to believe otherwise. Maturity doesn’t exclude playfulness or high humor. Far from it. The mature understand that the bitterest joke of all is that the quickest way to grow old lies in the hopeless attempt to stay forever young.
Joseph Epstein (born January 9, 1937) is an essayist, short-story writer, and editor. From 1974 to 1998 he was the editor of the magazine The American Scholar.
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