Garden of Earthly Delights: And Becca Rothfeld’s All Things Are Too Small: Essays in Praise of Excess

by Leanne Ogasawara

1.

Standing before Bosch’s Garden of Earthly Delights in the Prado is an act of surrender. Eyes are consumed by details: naked bodies cavorting in crystalline ponds, human-sized strawberries and a multitude of dripping cherries. There are birds devouring humans, whilst cities are collapsing into flames at the far edge of vision. Each figure is rendered with miniature precision, yet together they overwhelm, producing an excess that resists containment.

Bosch offers no single story; the painting’s power lies in its refusal to be reduced. It is “too much”—and therein lies its meaning. I was not surprised, therefore, to find details from the painting on the cover of Becca Rothfeld’s 2024 book All Things Are Too Small: Essays in Praise of Excess. I had heard so much about this book before finally picking up a copy. Offering a strong critique of our contemporary aesthetics of minimalism, I thought it was a perfect book to pack for my summer of writing. First, working on a novel manuscript at two writers’ residencies, one in Vermont and the next in Virginia, I then made my way to the Sewanee Writers’ Conference and then to Bread Loaf. It was two-and-a-half months living out of a small suitcase with that one book along for the ride– in hardcover, of course.

From Marie Kondo’s call for us to “take out the trash” –where trash is defined as anything we are not currently using and enjoying– to the multi-million-dollar mindfulness industry, which similarly sells ways for us to de-clutter, Rothfeld’s book asks us to consider that less is not always more.

Sure, sometimes it is.

Especially for Americans whose lives do so often seem to be spinning out of control, not least of all because of all the stuff we endlessly buy and throw away, by all the choices we have, and how these endless choices seem to define who we are. Maybe for people constantly loading up at Costco and traveling overseas several times a year, with households with so many moving parts, a car per person, Kondo’s style of clean consumerism can feel like a relief, of sorts. I get it. Read more »

Friday, July 18, 2025

Mentalizing, Mindfulness, and the Drive for Evidence

by Marie Snyder

In reading about attachment theory, David Wallin‘s description of Peter Fonagy’s work was intriguing, so I went down that rabbit hole. Fonagy developed Mentalization-Based Treatment (MBT) to improve emotional regulation, as distinct from Jon Kabat-Zinn’s Mindfulness-Based Stress Reduction (MBSR). Fonagy sees our mental development as relational, but in order to have empathy for others, we need awareness of our own feelings, which can be helped with mindfulness work. However, in looking at the evidence of efficacy of these separate modalities, I question the attempt, since Freud, to make psychology into a natural science. Each of the various ways to help are useful, but there’s an element of the unknowable in the way when we treat them scientifically. 

According to Wallin, Fonagy’s focus was on developing the understanding of the mental states of others, which he calls mentalizing, to let us understand the depths of ourselves and others. For instance, it can help heal old wounds if we understand that dad’s rejection of us might be due to his depression and not our behaviour as a child. Other people’s reactions to us aren’t just caused by us, but there are always multiple factors at play affecting how people behave. It seems very similar to Theory of Mind. He met Bowby in the 1980s, and studied adults’ behaviour relative to their own descriptions of childhood attachment, and found, when comparing severely deprived to well-connected adults, that a weak attachment was correlated with a weak “reflective functioning” (the ability to understand behaviours in terms of their thoughts, feelings, and mental states). From this, he says psychotherapy should be the “effort to restore or kindle patients’ capacity to mentalize,” to simultaneously feel our feelings and reflect on their meaning. To help people develop mentalizing requires a relationship that mirrors and guides emotional responses. 

His description of mirroring is specific: it must be “contingent and marked.” The reaction has to be accurate and not our own reaction to the other person’s upset, but an empathetic reaction with them. Read more »

Monday, January 2, 2023

A Buddhist Perspective on Addiction: Nothing is Vital

by Marie Snyder

Now that the hangover from New Year’s Eve is abating for many, and we might be freshly open to some self-improvement, consider a Buddhist view of using meditation to tackle addictions. I don’t just mean for substance abuse, but also for that incessant drive to check social media just once more before starting our day or before we finally lull ourselves to sleep by the light of our devices, or the drive to buy the store out of chocolates at boxing day sales. Not that there’s anything wrong with that on its own– it’s a sale after all–but when actions are compulsive instead of intentional, then this can be a different way of approaching the problem from the typical route. I’m not a mental health professional, but this is something I’ve finally tried with earnest and found helpful, but it took a very different understanding of it all to get just this far (which is still pretty far from where I’d like to be).

Meditation is not about escaping the world but sharpening our awareness of it. Addiction comes from the Latin dicere, related to the root of the word dictator. It’s like having an internal dictator usurping our agency. And Buddhist mindfulness meditation can help to notice that voice and then turn the volume down on it so we can get our lives back.

In many ways the Buddhist perception is closer to Stoicism than to Freudian tactics, but don’t toss the baby out with the bathwater. Many people benefit from the psychoanalytical method of finding themselves before they can work on losing themselves. This is particularly true with traumatic experiences that might need to be worked through enough before allowing the mind to wander into dark recesses unrestrained. Read more »

Monday, April 4, 2022

Mindful Murmurations II: Two Views From Nowhere

by Jochen Szangolies

Figure 1: ‘Rising Sun’ by Max Pechstein, 1933. Warm colors and soft lines contribute to an overall feeling of serenity.

In the previous essay, we saw the power of common knowledge to orchestrate collective action. We also saw that, generally, common knowledge is difficult to attain without a shared source of truth. This poses a problem for collective action: if we can’t be certain of whether others act alongside ourselves, taking action may be ill-advised; but then, it seems, we ought to conclude that the others will follow the same reasoning, and fail to act, when in fact, acting together would have been in everyone’s best interest.

I argued that, in such cases, the replacement for a common source of truth is to be found in the notion of faith: following William James, faith in a position is justified when evidence for the truth of that position is only available consequent to adopting it. For collective action, we each must have faith in the other’s actions; only then will we act ourselves, as will the others, and only by this will our faith be justified. Hence, having faith in other’s actions opens up a path to collective action where rational considerations might make it seem safer to abstain from action.

But the above glosses over an often underappreciated problem: facts, knowledge, or faith on its own doesn’t have any power to compel action. Just because things are this way or that doesn’t force me to do anything about it. Read more »