By Pauline Kael
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But contrary to his wishes, Holden’s inability to win does not render life not a game — the nature of games is that someone must lose — and no one else will quit playing just because Holden says stop. Consequently all his attempts not to act, not to play the game on ethical grounds (it is not fair), only look as if he is playing badly. What Holden imagines as a principled refusal to participate, his teacher, and the larger culture in which he moves more generally, views only as poor sportsmanship.
Holden’s situation is having no outside position from which he can register his objections, and it is a problem of which he is acutely aware. Although the solution he stumbles upon looks naïve, it constitutes an active choice of the type central to Sartrean existential philosophy’s version of the ethical life. Holden decides: I thought what I’d do was, I’d pretend to be one of those deaf-mutes. That way I wouldn’t have to have any of those goddam stupid useless conversations with anybody. If anybody wanted to tell me something, they’d have to write it on a piece of paper and shove it over to me.
It motivates his desire to be “the catcher in the rye”: the only “big kid” amid thousands of “little kids” whose job it is “to catch everybody if they start to go over the cliff ” (173) — that is, if they start to grow up. . ” (172). It is a good question. Since phoniness for Holden constitutes deception for social advancement, and complete self-knowledge is impossible, then any contact with the social runs the risk of inauthenticity. The result is a profound anxiety about motive — about whether one’s actions stem from authentic impulses, or whether they are the product of external influences.