If at first you don’t succeed, try, try again.

On its face, the maxim of never giving up is fairly straight forward and positive. Life is hard, and quitting doesn’t move you forward. Simple. Easy. No notes. However, being pointlessly analytical is what we do here, so there will be notes regardless.

This maxim has undergone some helpful iterations for our purposes here: comedian W.C. Fields cleverly rephrased it as, “If at first you don’t succeed, try, try again. Then quit. No use being a damn fool about it.” This approach offers further practicality; what’s the point in carrying on when there are very likely better things to do with your time? One who only ever tilts at windmills will never slay a real giant. However, there is a tragic, quixotic romance to a life spent fixated on a single task but never quite achieving it. This begs the question, is it the effort or the success being championed by this arbitrary New Year’s adage?

I don’t think I remember this boss in Elden Ring

If you make a pass at someone that you’ve got a crush on and they reject you, there is a clear failure and an opportunity to try, try again. However, is this an opportunity for further clichés about fishes and the sea, or do you continue to try to woo that same individual? In most other instances, further attempts are dedicated to the same task until one achieves success, but with dating, the obvious alternative is bringing your courtship to the feet of another. Tasks are often amorphous and don’t always intuitively direct where efforts ought to go irrespective of how we might have perceived their conclusion. If we attempt a hobby like playing guitar and can’t get the hang of it, is it quitting if we pick up another instrument? Another hobby? Even if we wanted to quit to avoid the embarrassment of being a damn fool, how do we know what that quitting looks like?

Or perhaps we fail, and in that failure, we succeed in alternative terms. Perhaps the one that got away ends up murdering their spouse in a jealous rage, or after abandoning the guitar, we pick up badminton and find an ecstasy unknown in any other pursuit. We have further cheap platitudes about blessings in disguise, and these remind us that our expectation and understanding of failure are often incomplete.

Better than sex!

Or say we succeed in traditional terms: we successfully woo the loved one, or we nail the guitar. But then the relationship doesn’t work out because they cheat on us, or we don’t keep up the effort and lose the guitar in the attic. At what point does success bleed into failure? Is Rudy a success because he participated in a single play for Notre Dame? Would it have been an equal success if he played more games at a different university? Or if he dedicated his life to a longer-term goal beyond a single game of football? If a Rudy-esque success story never accomplished anything else in their life because of a massive concussion obtained from a late tackle, would it still be considered a ‘success’?

We attribute failure and success to an end, with varying degrees of effort as the means to achieve that end. But the thing about life is that nothing ever ends. Even after death our actions continue to have ripple effects on the lives of those we’ve touched. Both success and failure become nearly impossible to define if you zoom out to any meaningful degree. Quitting too loses some of its gravitas when you realize that it invariably leads to yet another task. Our lives are not a series of distinct instances, each with their own measurable quality, but a churning river in constant flow. Success and failure are fluid, and intermingle together almost harmoniously as we evolve and grow in ways that are often outside of our control.

Maybe he should have just stuck to football

As much as he is a fool, we would still admire the tenacity of our single-minded Don Quixote, just as we would still admire Rudy if he never got to play for Notre Dame. What distinction is there really between Sisyphus rolling one boulder up a mountain or rolling several different boulders up a mountain? Does it matter if he makes it to the top, or do we imagine Sisyphus happy in the effort?

Camus’s absurd hero only loses credibility if the heart isn’t in it. A child making a play at trying a new food after having predetermined it to be gross is the antithesis to effort, and some never grow out of this. Whether in success or in failure, the try, try again requires intention. All told, the outcome is irrelevant if we approach our effort in good faith.

If The Myth of Sisyphus seems horribly outdated, remember there are still people today who only find real meaning in lifting up heavy things only to drop them back down again

Our original maxim, despite its superficial benignancy, is itself a quixotic drive at damming the river of life into a forced end. There are no ends; there is only trying. If you fail, continue to try. If you succeed, continue to try. Try to date whomever you please. Try the guitar or badminton. Try to joust a literal windmill. Do so with intention, or quit and find something where the intention is strongest. The ends will never matter so long as you find value in the effort.

I am stunned to look at you

Transcending any standard of beauty, my attraction is intuitive, primal

All my animal instincts draw me toward you

Light hits you and highlights your perfection

The shadows it casts shapes indescribable wonder

You sit nearly haloed in divine grandeur

Painters and poets spend lifetimes trying to capture you

Their greatest achievements weak prostrations to your inexpressible reality

Shall I too try to capture you?

You offer no resistance, elegantly enduring my efforts

My attempts are embarrassing, ridiculous

Is it hubris or foolishness to have even tried?

Or simply human

Who are any of us in comparison to your eternal stature?

The world moves too quickly

My capacities insignificant

You are indominable in your wild independence

I attempt surrender to the awe of simply being in your presence

All thought of capture affirmed as insufficient, but the humility to abandon the desire of a lifetime beside you is agonizing

Our relationship is a gift from you to me, but do I have the grace to accept it in impotence?

The train enters a tunnel and the moment passes, forcing acquiescence

The evanescence of you will have to be enough

I often find myself thinking about the Haitian Revolution. Not because I’m a historian, nor do I feel any particular personal connection to slavery. I am quite Caucasian, thank you, and my natural empathic connections lay in far more privileged in-groups. Frankly, I have more in common with the French slavers than I do the Haitians, and that is precisely my point.

Hello comfort zone!

The Haitian Revolution was vicious. When the slaves rebelled, they did so with ferocious gusto. The Haitians tortured and slaughtered every single French family on the island, ostensibly to prevent further enslavement, but arguably as revenge for the crimes of their colonial nation. The only White folks who were spared were the Germans and Poles. In retaliation, the French set up a blockade around the island with their navy of warships and forced reparations from the new republic, demanding the former slaves pay their slavers approximately $3.5 billion USD in today’s currency, with Haiti only paying it off finally in 1947. Haiti’s modern day impoverishment was imposed by a jilted nation bitter about losing the people they owned as property.

The Haitians brutalized French civilians, killing entire families including children. Did France have the right to defend itself? In a just world, should they have invaded the poor nation to reestablish the status quo? Let’s say for the sake of argument that the French would have been delicately proportionate in their response, and avoided killing civilians, targeting only the militants who overthrew the slaver regime. They were one of the few republics globally at that point, deposing their own tyrannical rulers in their own notably dovish way; surely their cause must have been just – they were an oasis of democracy in the world! Would their resolute nobility justify returning the Haitian people to enslavement? Should we condemn the Haitians for their revolution? Surely a peaceful solution was possible, and while we may mourn the tragedy of French retaliation, devastating in its reality, we cannot abide the violence of a slave revolt. Surely.

I don’t think the Haitians had truly exhausted their kumbaya resources

Slavery is now considered one of the greatest evils humanity has ever perpetuated. To respond to it with violence isn’t actually at all controversial. When America eventually caught on that slavery is bad, it had a whole war against itself in order to reject it. To talk about the Haitian Revolution without the context of slavery is just about the most absurd thing anyone could ever do; even the worst student in a high school history class would still include the word “slavery” somewhere in their failing final paper, perhaps even in the title. When we look at the slave revolt, the keyword is already present in the phrasing. To pretend it erupts in an ahistorical vacuum would require significant leaps of racism to ignore.

My parallel is not subtle, and the criticisms are predictable. What the French did, slavery, is objectively wrong, and the Israeli treatment of Palestinians is a false equivalence. Perhaps, but we must look at the context to determine whether or not that is actually true. In the occupied territories of the West Bank (deemed illegal under international law), Israeli settlers are forcibly evicting Palestinians from their homes in order to claim the land for their own, often using violence to do so. In Gaza, one has to wonder how Israel had the power to eliminate access to drinkable water from entering the region after Hamas’s attack, along with other trifles like fuel, food, and medicine. This blockade has been in place since 2007. What do you call it when one group controls the necessities of life of another, removing access to it when they disapprove? It is driving a people into submission, reminding them who has the power over their lives. While there is no forced labour, the comparison to slavery does not feel too outrageous. There is a word that is commonly bandied about though, apartheid, as described by Human Rights Watch, Amnesty International, and even the Israeli human rights group B’tselem. What does it mean to use violence against such a state of oppression?

This surrounds Gaza. This is why it’s often compared to an open-air prison with unlivable conditions even at the best of times. What kind of moral equivalence should we attribute to the imprisonment without charge of an entire people?

Which leads me to the second predictable criticism. We’ve grown as a species since the days of colonialism and slavery! We don’t need violence anymore! Even the apartheid in South Africa was resolved through the peaceful actions of the great Nelson Mandela! Violence, in any context, is inherently evil and should never be used as a political tool.

There is an old philosophical adage that states that ought implies can. This is a simple maxim that stipulates that only someone capable of acting ethically is responsible for doing so. If I can’t lift a boulder that’s crushing you to death, I am not responsible for saving you. If I’m Superman and just don’t bother to lift the boulder, then I am acting unethically. It’s fairly straightforward – we can’t perform moral duties that we are unable to perform, therefore we are not obligated to follow them.

Holding people to literally impossible standards?! Something something joke about relationships

Can Palestinians use non-violent means to end the apartheid imposed upon them? I mean they’ve tried. The United States has vetoed every single United Nations Security Council resolution that would hamper Israel’s ability to oppress them. The International Criminal Court has been rendered essentially impotent in their investigations into the matter due to America’s opposition, sanctioning prosecutors. Israel also flatly rejects the jurisdiction of the court, denying any international legitimacy to the complaints of the Palestinians. The Boycott, Divest, and Sanction (BDS) movement that attempts to use similar tactics that ended apartheid in South African is often legally impermissible, or at the very least culturally frowned upon rendering it inconsequential as peaceful protest. When Palestinians protest peacefully locally, they are often shot for their troubles. Journalists covering the situation are also killed with impunity. The list goes on.

What exactly ought the Palestinians to do? When we condemn Hamas, we’re saying they ought not to have done what they did, but the follow-up question becomes: what ought they to do instead? There does not appear to be any effective measure Palestinians can take that will alter their situation in any meaningful way. Are they simply to sit passively by? Allow history to unfold as it will, without their input? Should the Haitians simply have waited for the French to determine on their own that slavery is morally bankrupt? France ended slavery in 1848, 44 years after the Haitian revolution. Would we ask them to endure another couple generations of slavery to avoid any wearisome violence? How long do you think it will be for the Palestinians to wait, or will the historical narrative have them driven out of their homes forever? The idea of forcibly relocating a people out of their homes under threat of death has terrifying precedent.

Don’t you know that patience is a virtue?

The third and final predictable criticism is that I am justifying the terrorism of Hamas; what Hamas did was good actually, and innocent Israeli families deserve to die. Hopefully by now you’ve been able to ascertain the entire point of this article. We cannot justify the acts of Hamas in the same way we cannot condemn them. We cannot say they ought to have committed such atrocities just as much as we can’t offer an alternative. If ought implies can, and Palestine is forbidden any action whatsoever, then there can be no ethical component to their deeds. The October 7th attack can neither be condemned nor justified because it does not exist in the ethical realm. The violence of Palestinians transcend any ethical deliberation because ethics have long been unattainable for them. Hamas acted in what amounts to a state of nature, and people died. We are allowed an emotional reaction to be sure, but not an ethical one. If we want an ethical option for Palestinians to embrace, perhaps we should give them one. We can act.

If I was alive in Haiti in the early 19th century, me and my family likely would have been tortured and killed by dint of nothing more than our racial identity. I certainly wouldn’t have enjoyed it, and I would appreciate people mourning the deaths of me and my loved ones. I’ve long questioned, however, even before October 7th, 2023, the justifications for my survival in that context. What is my life or death in the face of the giant of slavery? How ought I to be treated as an accessory to slavery? What would my own moral obligations be if I survived the slaughter? How does one condemn a slave revolt in a world without ethics?