Don’t Die For Your Cause

Human life is worth more than a moving epitaph.

Narratives of self-sacrifice, martyrdom by any other name, for the pursuit of some noble cause… they’re commonplace. They’re often stirring, certainly, and I at least have been raised to look up to them and see them as good stories, good narratives. They’re often held up as something to emulate.

This is especially true in military stories—read nearly any posthumous Medal of Honor citation—but it’s pervasive. This theme of martyrdom for a greater cause runs through many movement narratives. It’s present any time there’s a question of some greater struggle in the name of social change (or other change). And any time that we commemorate those who’ve given their lives to some movement, intentionally or not, we run the risk of continuing to promote a martyr-cult.

This does everyone a disservice.

It ignores the people who are serving a movement by operating behind the scenes in support roles. It ignores the people who were there beside the one who died but who did not lose their own lives. It plays into all the same narrative structures that fill warrior-fetishizing hero worship. It encourages brinksmanship. It does not teach us to counter our detractors as effectively as we might.

It blinds us to the virtues of living for a cause instead.

I’m guilty of writing stories and narratives that follow this pattern. I’m guilty of writing pieces that dwell on self-sacrifice to the exclusion of finding some other way forward. I still like them, they still hit some note in my chest that twinges in just the right rewarding way.

But I want to add stories that feature people working together to seek something good without sacrificing themselves. And when people we care for die, I want to include the deaths of those we love in ways that celebrate how they lived rather than how they died. Perhaps because of the shape of my own struggle with suicidal ideation and thoughts of self-harm, I want people to find strength in ideals that preserve them rather than in ideals for which they may sacrifice themselves.

Hard Work Brings Rewards, National Narratives cont.

When I brought up the Protestant work ethic in my previous post about National Narratives, I glossed over important details and context. The Protestant work ethic is more than “hard work brings rewards,” and it important to know where it came from and what else it’s informed. Its past continues to shape our naturalized beliefs today.

Before I dive in further, I have to define what I mean by “naturalized” (see ‘naturalization’).

First off, in this case ‘naturalize’ is a verb used in semiotics, and has little to do with immigration.

Naturalize (a sign): to make a sign or a set interpretation of signs (a code) appear natural or inherent truth; a naturalized arbitrary cultural arrangement will seem common-sense, normal, or self-evident.

These naturalized arbitrary cultural arrangements can range from deeply held ideological beliefs to surface level impressions. The degree to which codes are naturalized can vary as well, as can the degree to which a code is naturalized across a population. These codes can vary in their complexity and in their interpretation or justification. The important part, for our purposes, is that these codes are held as self-evident, normal, or common sense. Inherent, and natural.

Here are six concrete examples of arbitrary cultural arrangements in the US: “Irish people are drunks,” “WASPs are uptight,” “black people are lazy,” “people have a right to own firearms,” “there should be freedom of speech,” “all people are created equal.”

So let’s look at “hard work brings rewards” as it relates to the Protestant work ethic.

When you trace its roots, the Protestant work ethic is founded on specific beliefs about the possibility of reaching Heaven, and the difficulty of knowing who could or would reach Heaven. It relies on the belief that having true (Christian) faith is the only way to go to Heaven, and the assumption that good people want to go to Heaven. Furthermore, it is founded in the concept of good works, and the idea that true faith in God can only exist if faith is present in conjunction with those good works (provided there’s an opportunity for good works—there’s some disagreement among Christian sects about the necessity of good works for salvation, and about what defines “good works”).

In summary, this belief combines “true faith brings the reward of Heaven,” and “true faith requires good works,” into “good works bring the reward of Heaven.”

Not only that, but because possessing true faith in order to go to Heaven is presumably the ultimate goal of any good Christian (remember: “good people want to go to Heaven,” and “Christianity is the only way to Heaven”), therefore good Christians must perform good works.

Notice all the value statements here, all those ‘goods.’ We’ll come back to them later.

Let’s examine this belief from the inside—the naturalized belief that “good works bring the reward of Heaven.” What if we follow its internal logic when thinking about people in society?

True faith isn’t reliably visible. But a person’s actions are. If someone performs good works, we may reason that they may have true faith and may thus go to Heaven. Good works bring the reward of Heaven (we’ll assume that this person has faith).

Conversely, by this reasoning someone who does no good works lacks true faith. If they lack true faith, they are damned. While the arguments about this are long and varied, the usual answer is that their damnation is probably their own fault.

Thus, if “good works bring the reward of Heaven” is a naturalized belief—if we think it’s inherently true—then it should also be true that someone’s lack of good works means they won’t go to Heaven. It allows us to make a moral judgement about them: they’re not good enough. They might even be a bad person.

That’s a value statement which can be inferred from this naturalized belief.

But what if society reapplies this code, “good works bring the reward of Heaven,” in a secular context? It could be simplified to “work brings rewards.” Or perhaps “hard work brings rewards.”

But it still carries many of the same implications when thinking about members of society.

Again, let’s follow this belief’s internal logic.

If “hard work brings rewards” is inherently true, and someone works, we’d expect that they would be rewarded. If they’re not rewarded, they must not have worked hard enough—and their lack of rewards can’t be bad luck or adversity, because we know that “hard work brings rewards” is true. As with true faith, good works, and going to Heaven, if someone works hard enough they’ll be rewarded enough to overcome any amount of trouble. Like damnation from the exploration above, someone’s lack of prosperity is their own fault.

Moreover, if “hard work brings rewards” is true and someone isn’t rewarded, they must not be a hard worker. It isn’t difficult to make the leap from someone not being a hard worker to not being a good person. That’s especially true when your beliefs about the rewards of hard work are founded on moral beliefs about good works and going to Heaven. According to this belief, people who aren’t hard enough workers may be bad people. That’s another value statement—more on that in a moment.

There’s an important difference between the religious and the secular forms of these beliefs. It isn’t possible to see someone go to Heaven. But we can see people rewarded, or not rewarded.

According to the strictest form of these beliefs, when someone’s good works are lacking we can guess that they’re not a good person. But when someone lacks rewards, we know that they’re not working hard enough. We know that they’re not good enough to enjoy prosperity.

This is long, but hold on: because of the strong associations between rewards and goodness—and between lack-of-rewards and not-goodness—if someone is rewarded, wealthy, or prosperous it’s easy to believe that they’re a good person. And if they’re not rewarded, wealthy, or prosperous it’s easy to believe that they’re a bad person.

And all that reasoning is based on arbitrary cultural arrangements, codified interpretations of a series of signs that we think have specific meaning that is somehow inherently true… even when there’s nothing inherently true about any of it.

It’s easy see the legacies of these lines of thought. They’re deeply ingrained in American society, especially in the secular form. The belief that “hard work brings rewards” is often referred to as Achievement Ideology, and both are integrally linked to the American Dream.

The belief that people who haven’t been rewarded with prosperity may be moral failures or are otherwise to blame has been part of British and American legislation around poverty and welfare for centuries. The moral failing involved varies, depending on who makes the judgement, but it is often laziness, or sin, or some other behavior disliked by the person who believes “hard work brings rewards.” Drunkenness and addiction are often held up as examples, despite research suggesting that these are correlated with environmental stress, and may be reduced through reducing environmental stress.

Yet those moral failings are often taken as signs that people do not deserve aid or succor.

Carnegie’s The Gospel of Wealth, a basis for modern day philanthropy, very explicitly warns against giving charity to the “unworthy” (p.16, 18) and valorizes the “industrious workman [who says] to his incompetent and lazy fellow, ‘if thou dost not sow, thou shalt not reap,’” (p.6). Modern American welfare, with its work requirements and restrictions, is similarly caught up in the idea that giving to people who don’t deserve it is perilous. And Britain’s New Poor Laws in the Victorian Era intentionally made the support they offered no better than living in abject poverty, out of concern that people would rather claim support than work. These are the same laws which gave rise to Charles Dickens’ famous novels about impoverished people in Victorian England.

Yet it’s entirely possible to work hard and receive no reward. American slavery is an obvious counterargument to the naturalization of the idea that “hard work brings reward.” Barbara Ehrenreich’s Nickel and Dimed delves into the experience of the low wage labor market in the 1990’s after the US’ 1996 welfare reform act, and how little reward hard labor brought.

The few existing experiments involving unconditional financial giving and support to members of communities (often called Universal Basic Income) suggest that the fear of laziness the New Poor Laws were based on, and which Carnegie articulated, was largely baseless. The Canadian experiments of the 1970s showed little decline in employment after the introduction of Basic Income, and Namibia’s experiments from 2008 to 2009 were successful on multiple fronts, including “facilitat[ing] an increase in employment and income” (BIG Assessment Report, p.68).

“Hard work brings rewards” is a naturalized code. It’s an arbitrary cultural arrangement, a belief that is not inherently true. Plenty of people work hard and get nowhere, while others work little and yet prosper.

I don’t write this to demean hard work, or to claim that people should not work hard. I am too much a product of our society to not value hard work, especially for a good cause.

But what might our world look like if we recognized that those who’ve prospered aren’t necessarily good, and those who’ve suffered aren’t bad? How much better might we treat each other? How much more willing might we be to make ways for us to support each other?

Last time, it took the Great Depression for us to have this epiphany—and we may be on track for another Great Depression. Last time, because of Southern Democrats (and others) clinging to racism, we only helped some of our fellows.

What if we did better this time?

National Narratives

The US has got a doozy of a narrative shift in store for it. I think we’re either going to change our national narratives, or we’re going to find all the ways that our previous narratives don’t match our new reality well. Or both. We could definitely do both.

And that process is going to involve a lot of pain.

These aren’t unique or special thoughts. Most folks I’ve talked with recently have had similar ones. I know I’ve read things like them in other places. I think both John Scalzi and Chuck Wendig have been writing about things related to this, as has Graydon Saunders.

But I’m thinking about all of it from a particularly narrative-based focus.

The New Yorker article Reality has endorsed Bernie Sanders is particularly relevant here.

So, I suppose, is my post last week about finding hope in books.

Let’s talk specifically about narrative.

The New York Times has a piece on the surge in unemployment which includes some good words from Professor Alice Fothergill at UVM: “A lot of people in the United States are very proud of feeling self-sufficient and independent… This is something that is definitely going to be very, very difficult.” She also noted that those who feel ashamed about seeking help are often the ones who need it most.

That same article also had this marvelous quote:

“In its unsparing breadth, the crisis is pitting two American ideals against each other—the e pluribus unum credo of solidarity and its near-religious devotion to the idea that hard work brings rewards. Those notions coexist peacefully in prosperous times. Today, both are being put to the test, forcing the newly unemployed to re-evaluate beliefs about themselves and their country.”

Those ideals are two stories that we tell about what it means to be American. They’re our national narratives. They’re institutions and ideologies, if you want to get into the weeds. These narratives are not always well-rooted in or supported by reality, but being well-supported by reality isn’t a narrative’s job. The narrative, the ideology, isn’t here to accurately reflect our world; its role is to tell us where we fit in, and what we should do. These narratives are often more aspirational than descriptive.

Follow me as I wander through a few more articles:

Some businesses are pledging not to fire their employees. Some are going further to take better care of their employees. I don’t know that I believe the article’s supposition that there will be any reputation-based reckoning for the companies that callously fire their employees. I’ll wait and see. Personally, I’d *like* there to be something, but… yeah, I’ll wait and see.

The Economist has data from the Spanish Flu about how social distancing preserved economic function in the 1918 epidemic, which is both neat and reassuring.

And it’s sensible in light of FiveThirtyEight’s piece on the cost of life which basically agrees that human lives are individually expensive, or at least that we’re willing to put a large number of resources towards preventing human deaths. But I think another profound acknowledgement is buried in a side comment: large scale losses of life also strip society of other things which are entirely in excess of the value of an individual life (arts, culture, education, etc). While we can tally up what we’re willing to pay to prevent a death, we can’t actually account for the full cost of a life… and the loss of many lives creates a loss greater than the sum of its parts.

Wandering back…

That “e pluribus unum credo of solidarity” is the narrative bedrock on which phrases like “united we stand” are built. From many, one. It’s how we come together as a country, as a unified community. It’s no mistake that “e pluribus unum” is on so many official seals of our government. It was adopted as an official motto in 1782 by an Act of Congress. Even when people don’t know what e pluribus unum means, you can see this in the devotion and considerate care people give each other during and after natural disasters (here for article, here for meta-study).

That belief that “hard work brings rewards” moves hand in hand with Professor Fothergill’s point that many people in the US “are very proud of feeling self-sufficient and independent.” Those elements are stories that’ve been part of our national narrative for ages, often referred to as the Protestant work ethic. They fed the romanticized vision of the Western, among other things, and when taken to the extreme encourage focusing on work to the exclusion of most other aspects of life.

They’re also foundational to other more toxic narratives, as people reason out from these ideals as though they were unquestionable truths.

For the past decades, we’ve prioritized the narrative of hard work and independence over the narrative of from many, one. We’ve taken apart our social safety net. We’ve told ourselves that we wouldn’t be the ones needing help. We’d be the ones who were smart, who worked hard, who reaped the rewards of our own work unlike those shirkers over there—because if hard work brings rewards and someone isn’t rewarded, they must not be working hard enough. We were Aesop’s ant, not the grasshopper.

Except, maybe, we as a country were wrong. Maybe sometimes people suffer regardless of whether they deserve it. Maybe people saw the success of mid-century white America and forgot what it was built on, what made it possible. Maybe we saw the later continued growth of corporate America and told ourselves that everything was okay as long as the big numbers went up—because eventually that would help everyone, even the little people. Someday.

It turns out that removing the things that help others around us also weakens us. Avoiding human deaths is good. Not avoiding them—even stripped of ethical or moral judgment—is still expensive.


It’s fine to take pride in supporting yourself and doing well. That’s healthy. But I don’t think it’s healthy for that to be the only place we find pride in our lives.

It’s important for us to take pride in supporting each other, and others around us. And to remember that we don’t *only* support our fellow humans by giving them money (though money matters, especially given the society we live in). It’s high time we remember that E Pluribus Unum is as much a part of our national narrative as any other ideas are. And with that in mind, and as we take care of each other by not getting each other sick, let’s find ways to make our country a little better at being kind and supportive instead of embracing something as callous as “live and let die.”

Don’t Know Where the Story’s Going, Quick Thoughts

This post follows Be Boring and Be Hungry. It’s all about making characters for roleplaying games, and how to think about RPG character creation from the perspective of a writer.

Playing RPGs recently, one friend of mine was struggling with how to make and play her character. It was not her first time playing RPGs, but she felt less experienced than most of the other people at the table and was anxious to make a good impression and make good story contributions. She has a writing background, and is familiar with arcs and storyboards and how to make a good dramatic narrative. But she was foundering as we sat at the table, sinking beneath the weight of making a character who would be interesting enough to the rest of the players, a character who would have a complete story. She couldn’t see a way to do that, couldn’t see a way to tell the stories that seemed right for the character she had, and couldn’t reconcile her knowledge of how to tell stories with the structure of our RPG.

In a darkly funny sort of way, Continue reading

New D&D Sneakily Poaches Inclusivity, Narrative


I grew up playing AD&D, as my brothers introduced me to RPGs before I was 7.  I’ve since moved away from the various D&D systems, flirting with them occasionally in passing while I instead focus on other systems that I find more interesting; I’ve come to prefer more narrativist games for the most part, though my friend Zach’s super-old-school D&D certainly calls to me at times.  But with the release of the newest edition of D&D (5th ed? Next? Whatever we’re supposed to call it) I thought I’d give it a look.  I’d examined some of the playtest documents and made appreciative noises, so I thought I should take a chance.  I’m glad I did.  It seems like the new D&D has learned a few tricks from the games that pulled me away from it in the first place.

There have been a few things that have really stood out to me while I’ve been reading the new Player’s Handbook (PHB), two quite good and one that I’m not sure how to qualify.  These have nothing to do with the rules, I’ll talk about those later.  The first item is one which I understand has already been discussed elsewhere, namely the game’s specific mention of a player’s ability to construct their character’s gender- or sexual-identity, and statement that that’s a perfectly fine thing to explore in this game; the second item is D&D’s incorporation of distinct backgrounds, personalities, and motivations into character creation, including something called “bonds” which I can only presume has come from Dungeon World; the third item is the art chosen for the book, and its depictions of a diverse group of characters.  I’ll talk more about all of these, but let’s tackle that last one first.

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Game Analysis: The Stanley Parable


Before I get into any discussion I must first say that the game is wonderful and you should play it. If you have already played it, don’t plan on playing it, or just don’t care about spoilers, then you should feel free to read on. Otherwise you should go and play The Stanley Parable and then come back.  Go ahead and read Jim Sterling’s review as a way to motivate yourself.

If you’re still unmotivated to go and play before I go into my analysis, then consider this: How much choice do you really have when you play a game? Do your actions truly affect whatever narrative you are participating in? Does deviating from the defined path truly do anything? The Stanley Parable experiments with these questions in a fantastically intimate way.

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The Attraction of Games: Why?


This article is honestly me cheating a bit as I would have preferred to write a true analysis or something more comprehensive than a question, but I’m busy!  So this is what you get.  But don’t fret, I think this question is actually extremely interesting, and very important.

Why do we play games?  I ask this because I recently got into a debate and one participant countered criticism about a game’s setup with, “I hear people play games for the story.”  Now this very well may be true since many games have fun stories, but so do books and movies, and you don’t have to fight your way to the next bit of stories in those.  You don’t have to spend hours jumping from one plot point to the next.  So why do we turn to games for story when we have books and movies?

To me I think the answer is “participation.”  Games allow you to participate in the story.  But it is with this answer that I then begin to question certain games which don’t let me actively participate in the story, but instead just force me to do task after task that holds no real meaning in the overall narrative.  Along this vein, should we forgive games with great stories for their bad gameplay?  I could go on, but I actually wrote a bit about this previously in my article about games and art, but I think we can go further into this question.

Since I need to get going I’ll leave the floor open for you to counter, explain, extrapolate, divulge, or what-have-you in the comments below.

“Roleplaying” Games and the Misused RPG Label


I have written a few reviews for digital roleplaying games (RPGs), but in many cases I find the label is completely inappropriate.  When I think of a “roleplaying” game, I think of a game in which I take control and can make important narrative choices.  But most digital RPGs don’t let you make narrative choices at all.  For that reason I would say that the label of RPG has come to be associated with a mechanic which is common to most RPGs, but isn’t the attribute that makes them RPGs.  The mechanic in question is that of leveling up, and I hate it*.

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Types of Games


In my last post, I talked a lot about what roleplaying is, and – surprise! – it wasn’t just one thing! That is part of the beauty of roleplaying, it’s full of options. What are these options?

Well, first, we have the three qualities talked about before:

Roleplaying, Storytelling, Mechanics. To keep in line with the existing literature on Gaming Theory, I have slightly renamed the categories I used in the previous post. I have renamed ‘Mechanics’ as ‘Competition’ (it goes by ‘gaming’ in GNS Theory, but I find that to be a bit ambiguous of a term); it essentially refers to how much of the experience of the game is rooted in competition. Storytelling will be referred to as ‘Narrative’, and Roleplaying will be expanded slightly to ‘Simulation’. Simulation refers to how much of the setting goes to recreating system-internal realism. Note that this realism does NOT have to be actual realism. For example, many unrealistic things happen in Star Wars, but there is an assumed set of rules which governs things like lightsabers. Any given game will have a balance of the three, like so:


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