Thankfulness,” the Archbishop of Canterbury, Michael Ramsey, said, “is a soil in which pride does not easily grow. - David Brooks

You don’t climb the second mountain the way you climb the first mountain. You conquer your first mountain. You identify the summit, and you claw your way toward it. You are conquered by your second mountain. You surrender to some summons, and you do everything necessary to answer the call and address the problem or injustice that is in front of you. On the first mountain you tend to be ambitious, strategic, and independent. On the second mountain you tend to be relational, intimate, and relentless.

The moderate person contains opposing capacities to the nth degree. A moderate person can start out hot on both ends, both fervent in a capacity for rage and fervent in a desire for order, both Apollonian at work and Dionysian at play, both strong in faith and deeply doubtful, both Adam I and Adam II. A moderate person can start out with these divisions and rival tendencies, but to live a coherent life, the moderate must find a series of balances and proportions. The moderate is forever seeking a series of temporary arrangements, embedded in the specific situation of the moment, that will help him or her balance the desire for security with the desire for risk, the call of liberty with the need for restraint. The moderate knows there is no ultimate resolution to these tensions. Great matters cannot be settled by taking into account just one principle or one viewpoint. Governing is more like sailing in a storm: shift your weight one way when the boat tilts to starboard, shift your weight the other way when it tilts to port — adjust and adjust and adjust to circumstances to keep the semblance and equanimity of an even keel.

Hyper-individualism rests upon an emancipation story. The heroic self breaks free from the stifling chains of society. The self stands on its own two feet, determines its own destiny, secures its own individual rights. Hyper-individualism defines freedom as absence from restraint. In this way, hyper-individualism gradually undermines any connection not based on individual choice — the connections to family, neighborhood, culture, nation, and the common good. Hyper-individualism erodes our obligations and responsibilities to others and our kind.