This is my favorite passage from one of Huxley’s lesser-known novels. The second half provides a good description of what it means to “be triggered;” written almost twenty years before the term “cognitive dissonance” was coined.
“Mr. Propter was sitting on a bench under the largest of his eucalyptus trees. To the west the mountains were already a flat silhouette against the evening sky, but in front of him, to the north the upper slopes were still alive with light and shadow, with rosy gold and depths of indigo. In the foreground, the castle had put on a garment of utterly improbable splendour and romance. Mr. Propter looked at it and at the hills and up through the motionless leaves of the eucalyptus at the pale sky; then closed his eyes and noiselessly repeated Cardinal Berulle’s answer to the question: What is man? It was more than thirty years before, when he was writing his study of the Cardinal, that he had first read those words. They had impressed him even then by the splendour and precision of their eloquence. With the lapse of time and the growth of his experience they had come to seem more than eloquent, had come to take on ever richer connotations, ever profounder significances. What is man? he whispered to himself. C’est un neant environne de Dieu, indigent de Dieu, capable de Dieu, et rempli de Dieu, s’il veut. A nothingness surrounded by God; indigent and capable of God, filled with God if he so desires. And what is this God of which men are capable? Mr. Propter answered with the definition given by John Tauler in the first paragraph of his Following of Christ: God is a being withdrawn from creatures, a free power, a pure working. Man, then, is as nothingness surrounded by, and indigent of, a being withdrawn from creatures, a nothingness capable of free power, filled with a pure working if he so desires. If he so desires, Mr. Propter was distracted into reflecting, with a sudden but rather bitter sadness. But how few men ever do desire or, desiring, ever know what to wish for or how to get it! Right knowledge is hardly less rare than the sustained good will to act on it. Of those few who look for God, most find, through ignorance, only such reflections of their own self-will as the God of battles, the God of the chosen people, the Prayer-Answerer, the Savior.
“Having deviated thus far into negativity, Mr. Propter was led on, through a continuing failure of vigilance, into an even less profitable preoccupation with the concrete and particular miseries of the day. He remembered, his interview that morning, with Hansen, who was the agent for Jo Stoyte’s estates in the valley. Hansen’s treatment of the migrants who came to pick the fruit was worse even than the average. He had taken advantage of their number and their desperate need to force down wages. In the groves he managed, young children were being made to work all day in the sun at the rate of two or three cents an hour. And when the day s work was finished, the homes to which they returned were a row of verminous sties in the waste land beside the bed of the river. For these sties, Hansen was charging a rent of ten dollars a month. Ten dollars a month for the privilege of freezing or suffocating; of sleeping in a filthy promiscuity; of being eaten up by bed bugs and lice; of picking up ophthalmia and perhaps hookworm and amoebic dysentery. And yet Hansen was a very decent, kindly man. One who would be shocked and indignant if he saw you hurting a dog; one who would fly to the protection of a maltreated woman or a crying child. When Mr. Propter drew this fact to his attention, Hansen had flushed darkly with anger.
“‘That s different,’ he had said.
“Mr. Propter had tried to find out why it was different.
“‘It was his duty,’ Hansen had said.
“But how could it be his duty to treat children worse than slaves and inoculate them with hookworm?
“It was his duty to the estates. He wasn’t doing anything for himself.
“‘But why should doing wrong for someone else be different from doing something wrong on your own behalf? The results were exactly the same in either case. The victims didn’t suffer any less when you were doing what you imagined might be in your own interest.’
“This time the anger had exploded in violent abuse. It was the anger, Mr. Propter had perceived, of the well-meaning but stupid man who is compelled against his will to ask himself indiscreet questions about what he has been doing as a matter of course. He doesn’t want to ask these questions because he knows that if he does he will be forced either to go on with what he is doing, but with the cynic’s awareness that he is doing wrong, or else, if he doesn’t want to be a cynic, to change the entire pattern of his life so as to bring his desire to do right into harmony with the real facts as revealed in the course of self-interrogation. To most people radical change is even more odious than cynicism. The only way between the horns of the dilemma is to persist at all costs in the ignorance which permits one to go on doing wrong in the comforting belief that by doing so one is accomplishing one’s duty — one’s duty to the company, to the shareholders, to the family, the city, the state, the fatherland, the Church. For, of course, poor Hansen’s case wasn’t in any way unique; on a smaller scale and therefore with less power to do evil, he was acting like all those civil servants and statesmen and prelates, who go through life, spreading misery and destruction, in the name of their ideals and under orders from their categorical imperatives.”
— Aldous Huxley, from After Many a Summer Dies the Swan (1939)
