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I parked, went to the event, hung around talking for a while afterward, browsed the bookshelves, walked outside into a lovely summer evening, and could not find the truck anywhere.

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This was a serious feat, a real bar-raising of thing-losing, not only because in general it is difficult to lose a truck but also because the truck in question was enormous. The friend to whom it belonged once worked as an ambulance driver; oversized vehicles do not faze her. It had tires that came up to my midriff, an extended cab, and a bed big enough to haul cetaceans. The man who answered was wonderfully affable. Must be your lucky day!

It did not. Back outside on the streets of Portland, I spun around as uselessly as a dowsing rod.

When Parents Die: Learning to Live with the Loss of a Parent

But I did not. I could not. My sister is a cognitive scientist at M. That is not, however, why I wanted to talk to her about my newly acquired propensity for losing things.

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There is a runner-up: my father. My family members, otherwise a fairly similar bunch, are curiously divided down the middle in this respect. On the spectrum of obsessively orderly to sublimely unconcerned with the everyday physical world, my father and my sister are—actually, they are nowhere. My mother and I, meanwhile, are busy organizing it by size and color. I will never forget watching my mother try to adjust an ever so slightly askew picture frame—at the Cleveland Museum of Art.

For one thing, I thought she might commiserate. For another, I thought she might help; given her extensive experience with losing things, I figured she must have developed a compensatory capacity for finding them. Once I recovered my phone and reached her, however, both hopes vanished as completely as the bike lock. Nor did my sister have any good advice on how to find missing objects—although, in fairness, such advice is itself difficult to find.

The same basic dynamic applies to the countless Web sites devoted to recovering lost pets, which are largely useless when it comes to your missing Lab mix but surprisingly helpful when it comes to your missing ball python. Such Web sites can also be counted on for excellent anecdotes, like the one about the cat that vanished in Nottinghamshire, England, and was found, fourteen months later, in a pet-food warehouse, twice its original size. Perhaps the best thing that can be said about lost entities and the Internet is that it has made many of them considerably easier to find: out-of-print books, elementary-school classmates, decades-old damning quotes by politicians.

These tricks, while helpful, have their limitations. It is difficult to lose an Apple IIe, easier to lose a laptop, a snap to lose a cell phone, and nearly impossible not to lose a flash drive. Then, there is the issue of passwords, which are to computers what socks are to washing machines. Data from one insurance-company survey suggest that the average person misplaces up to nine objects a day, which means that, by the time we turn sixty, we will have lost up to two hundred thousand things. Broadly speaking, there are two explanations for why we lose all this stuff—one scientific, the other psychoanalytic, both unsatisfying.

According to the psychoanalytic account, conversely, losing things represents a success —a deliberate sabotage of our rational mind by our subliminal desires. As explanations go, the scientific one is persuasive but uninteresting. It sheds no light on how it feels to lose something, and provides only the most abstract and impractical notion of how not to do so. The most charitable thing to be said about it is that it wildly overestimates our species: absent subconscious motives, apparently, we would never lose anything at all.

That is patently false—but, like many psychological claims, impossible to actually falsify. Maybe the doting mother who lost her toddler at the mall was secretly fed up with the demands of motherhood. Maybe my sister loses her wallet so often owing to a deep-seated discomfort with capitalism.

Freud would stand by such propositions, and no doubt some losses really are occasioned by subconscious emotion, or at least can be convincingly explained that way after the fact. But experience tells us that such cases are unusual, if they exist at all. The better explanation, most of the time, is simply that life is complicated and minds are limited. We lose things because we are flawed; because we are human; because we have things to lose.

When we lose something, our first reaction, naturally enough, is to want to know where it is. But behind that question about location lurks a question about causality: What happened to it? What agent or force made it disappear? Such questions matter because they can help direct our search. You will act differently if you think you left your coat in a taxi or believe you boxed it up and put it in the basement.

Just as important, the answers can provide us with that much coveted condition known as closure. But questions about causality can also lead to trouble, because, in essence, they ask us to assign blame. This is how a problem with an object turns into a problem with a person. You swear you left the bill sitting on the table for your wife to mail; your wife swears with equal vehemence that it was never there; soon enough, you have also both lost your tempers. Another possibility, considerably less likely but equally self-sparing, is that your missing object engineered its own vanishing, alone or in conjunction with other occult forces.

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Given enough time spent searching for something that was just there , even the most scientifically inclined person on the planet will start positing various highly improbable culprits: wormholes, aliens, goblins, ether. In the micro-drama of loss, in other words, we are nearly always both villain and victim. That goes some way toward explaining why people often say that losing things drives them crazy. At best, our failure to locate something that we ourselves last handled suggests that our memory is shot; at worst, it calls into question the very nature and continuity of selfhood.

This entanglement becomes more fraught as we grow older. Beyond a certain age, every act of losing gets subjected to an extra layer of scrutiny, in case what you have actually lost is your mind. Such losses sadden us because they presage larger ones—of autonomy, of intellectual capacity, ultimately of life itself.

No wonder losing things, even trivial things, can be so upsetting. Regardless of what goes missing, loss puts us in our place; it confronts us with lack of order and loss of control and the fleeting nature of existence. The shadow that is missing from that phrase darkens her memoir; in the course of it, Smith also describes losing her best friend, her brother, her mother, and that husband at age forty-five, to heart failure. On the face of it, such losses fit in poorly with lesser ones. It is one thing to lose a wedding ring, something else entirely to lose a spouse.

Through its content as well as its form, the poem ultimately concedes that all other losses pale beside the loss of a loved one.

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With objects, loss implies the possibility of recovery; in theory, at least, nearly every missing possession can be restored to its owner. With people, by contrast, loss is not a transitional state but a terminal one. Outside of an afterlife, for those who believe in one, it leaves us with nothing to hope for and nothing to do. Death is loss without the possibility of being found. My father, in addition to being scatterbrained and mismatched and menschy and brilliant, is dead. I lost him, as we say, in the third week of September, just before the autumn equinox.

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