Free The Invention of Solitude by Paul Auster Page A

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    Up early every morning, home late at night, and in between, work, nothing but work. Work was the name of the country he lived in, and he was one of its greatest patriots. That is not to say, however, that work was pleasure for him. He worked hard because he wanted to earn as much money as possible. Work was a means to an end—a means to money. But the end was not something that could bring him pleasure either. As the young Marx wrote: “ If money is the bond binding me to human life, binding society to me, binding me and nature and man, is not money the bond of all bonds! Can it not dissolve and bind all ties? Is it not, therefore, the universal agent of separation! ”
    He dreamed all his life of becoming a millionaire, of being the richest man in the world. It was not so much the money itself he wanted, but what it represented: not merely success in the eyes of the world, but a way of making himself untouchable. Having money means more than being able to buy things: it means that the world need never affect you. Money in the sense of protection, then, not pleasure. Having been without money as a child, and therefore vulnerable to the whims of the world, the idea of wealth became synonymous for him with the idea of escape: from harm, from suffering, from being a victim. He was not trying to buy happiness, but simply an absence of unhappiness. Money was the panacea, the objectification of his deepest, most inexpressible desires as a human being. He did not want to spend it, he wanted to have it, to know that it was there. Money not as an elixir, then, but as an an tidote: the small vial of medicine you carry in your pocket when you go out into the jungle—just in case you are bitten by a poisonous snake.
     
    At times, his reluctance to spend money was so great it almost resembled a disease. It never came to such a point that he would deny himself what he needed (for his needs were minimal), but more subtly, each time he had to buy something, he would opt for the cheapest solution. This was bargain shopping as a way of life.
    Implicit in this attitude was a kind of perceptual primitivism. All distinctions were eliminated, everything was reduced to its least common denominator. Meat was meat, shoes were shoes, a pen was a pen. It did not matter that you could choose between chuck and porterhouse, that there were throwaway ball points for thirty-nine cents and fifty dollar fountain pens that would last for twenty years. The truly fine object was almost to be abhorred: it meant that you would have to pay an extravagant price, and that made it morally unsound. On a more general level, this translated itself into a permanent state of sensory deprivation: by closing his eyes to so much, he denied himself intimate contact with the shapes and textures of the world, cut himself off from the possibility of experiencing aesthetic pleasure. The world he looked out on was a practical place. Each thing in it had a value and a price, and the idea was to get the things you needed at a price that was as close to the value as possible. Each thing was understood only in terms of its function, judged only by how much it cost, never as an intrinsic object with its own special properties. In s ome way, I imagine it must have made the world seem a dull place to him. Uniform, colorless, with out depth. If you see the world only in terms of money, you are finally not seeing the world at all.
     
    As a child, there were times when I became positively embar rassed for him in public. Haggling with shopkeepers, furious over a high price, arguing as if his very manhood were at stake. A distinct memory of how everything would wither up inside me, of wanting to be anywhere in the world except where I was. A particular inci dent of going with him to buy a baseball glove stands out. Everyday for two weeks I had visited the store after school to admire the one I wanted. Then, when my father took me to the store one evening to buy it, he so