Papaw's rare breakdown strikes at the heart of an important question for hillbillies like me: How much of our lives, good and bad, should we credit to our personal decisions, and how much is just the inheritance of our culture, our families, and our parents who have failed their children? How much is Mom's life her own fault? Where does blame stop and sympathy begin?

The angry reaction supports the academic literature on Appalachian Americans. In a December 2000 paper, sociologists Carol A. Markstrom, Sheila K. Marshall, and Robin J. Tryon found that avoidance and wishful-thinking forms of coping “significantly predicted resiliency” among Appalachian teens. Their paper suggests that hillbillies learn from an early age to deal with uncomfortable truths by avoiding them, or by pretending better truths exist. This tendency might make for psychological resilience, but it also makes it hard for Appalachians to look at themselves honestly.

I don't believe in epiphanies. I don't believe in transformative moments, as transformation is harder than a moment. I've seen far too many people awash in a genuine desire to change only to lose their mettle when they realized just how difficult change actually is.

Humans appear to have some need to look down on someone; there's just a basic tribalistic impulse in all of us," Vance recently told The American Conservative. "And if you're an elite white professional, working-class whites are an easy target: You don't have to feel guilty for being a racist or a xenophobe. By looking down on the hillbilly, you can get that high of self-righteousness and superiority without violating any of the moral norms of your own tribe.

We talk about the value of hard work but tell ourselves that the reason we’re not working is some perceived unfairness: Obama shut down the coal mines, or all the jobs went to the Chinese. These are the lies we tell ourselves to solve the cognitive dissonance — the broken connection between the world we see and the values we preach.

[On his opposition to abortion in cases involving incest or rape] It's not whether a woman should be forced to bring a child to term, it's whether a child should be allowed to live, even though the circumstances of that child's birth are somehow inconvenient or a problem to the society.

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A big part of the explanation lies in the fact that many in the white working class saw precisely what I did, working at Dillman’s. As far back as the 1970s, the white working class began to turn to Richard Nixon because of a perception that, as one man put it, government was “payin’ people who are on welfare today doin’ nothin’!