The Method by Juli Zeh Page B

This is the crowning moment of Wörmer’s life so far.
    ‘You’re an expert on anti-Method activities,’ says Wörmer. ‘How does it feel to be up against people who are obviously intellectually impaired? Do you worry for your sanity?
    ‘Absolutely not,’ says Kramer, his left arm dangling casually over the side of his chair. His right hand holds a glass, which he twists from side to side, sometimes looking into the water as if it were a crystal ball. ‘The members of the PRI are in no sense intellectually impaired. We’re not talking about outsiders, dropouts or the underprivileged. They’re normal people and by no means unintelligent. The PRI isn’t a form of organised crime; it’s a network. The opponents of the Method work together in loose association. Structurally, it adds to the threat – a movement governed by coincidence and chaos is very difficult to combat.’
    ‘Fascinating,’ says Wörmer. ‘It makes you wonder how a well-balanced system could give rise to such irrationalism – a twentieth-century throwback, I suppose … Well, what else can you tell us about these people, Herr Kramer?’
    ‘You’re not far off with your reference to the twentieth century.’ Kramer takes a sip of water and nods at a pretty production assistant, who rushes over to refill his glass.
    ‘Turn it off,’ says Mia. ‘It’s the same old PRI hysteria.’
    ‘We’re not interested in hysteria,’ says the ideal inamorata. ‘We’re interested in your new friend.’
    ‘The opponents of the Method,’ Mia’s friend is saying, ‘are characterised by a reactionary belief in individual freedom dating back to the twentieth century. The PRI’s ideas are grounded in a flawed interpretation of the Enlightenment.’
    ‘But isn’t the Method the logical successor to the Enlightenment?’
    ‘Hence the complexity of the situation. Incredible as it sounds, the PRI includes many former adherents of the Method.’
    ‘People in the midst of our society?’
    ‘Precisely.’ Kramer looks straight into the camera and his gaze seems to settle on Mia’s face. ‘People like you and me. Freedom isn’t freedom from responsibility, they understand that, but their mistake is to believe that a cancer patient watching himself die by degrees is somehow
free
. We’re talking about a person incapable of leaving his bed.’
    ‘Isn’t that incredibly cynical?’ asks Wörmer, holding up his hands in horror.
    ‘You have to be a cynic to oppose the Method. But there’s an important point I’d like to make here: these people aren’t malicious; they’re ignorant. The unassailable right to health enshrined by the Method is one of humanity’s greatest achievements. For example, a woman born thirty-four years ago would have no recollection of physical pain. How can she possibly imagine the grim reality behind the death statistics for 2012? Illness, as far as she is concerned, is a historical phenomenon.’
    ‘
I
was born thirty-four years ago,’ remarks Mia.
    ‘Really?’ says the ideal inamorata in mock surprise.
    ‘I see what you’re saying,’ says the presenter. He starts to nod and shows no sign of stopping. ‘The very success of the Method, its absolute efficacy, leads people to lose sight of its purpose.’
    ‘Let us suppose for a moment that our thirty-four-year-old woman finds herself in a difficult emotional situation. Her personal needs no longer seem compatible with the demands of the Method. Now, each of us is selfish at heart, and it is only to be expected that in certain situations our personal wishes will be at odds with the common will. However, an intelligent person, precisely
because
of her intelligence, will be reluctant to admit the truth, namely, that her dilemma is an entirely banal and unexceptional conflict of interests, the solution to which is equally banal and unexceptional, consisting, as it invariably does, in admitting an error of logic. Such a person will be inclined to elevate her personal