What is wisdom? But first, what are the conditions that render it desirable, if not necessary, and what is its essential purpose?
Life is a desire to live, and better still a desire to live happily. As we strive to satisfy this desire, we encounter obstacles that complicate or frustrate our efforts. This complication or frustration amounts to suffering because it stands in the way of satisfaction.
Wisdom is designed to help us cope with this suffering. It is an adaptive product of reason in the face of tough circumstances. Thanks to it, happiness is conceivable and achievable in spite of everything. It is therefore the supreme good.
Actually, religion is a good that many rank equally high, since it serves the same purpose as wisdom, if differently. The difference lies in the way religion and wisdom portray suffering and define the meaning of life.
From the perspective of religion, suffering betrays a state of worldly imperfection that is in contradiction with the human desire for perfect happiness. Consequently, life here below – where humans are doomed to suffer – is absurd in itself. Or rather, life is meaningful strictly in terms of means to a heavenly end in the great beyond: A life of virtue prepares the way for an afterlife of bliss. The religious believe this in accordance with the teachings of an inspired spiritual leader, who claims to know the transcendental nature of the hereafter.
While personally I cast a skeptical eye on these teachings, I keep my mind open. They are highly suspicious, but the transcendental nature of their object puts them beyond the reach of any discredit based on conclusive evidence.
Anyway, as I see it, wisdom is independent of religion, though it can complement the latter. According to it, life in itself has meaning, despite its imperfection that people can learn to accept. Better still, they can learn to value this imperfection as they realize that perfection, contrary to popular belief, is not infinitely desirable.
Indeed, perfect happiness leaves something to be desired. By definition, it excludes suffering and hence all forms of complication or frustration. It supposes that circumstances are absolutely favorable – that is, not tough in any way. Therefore, no effort is necessary while every dream is possible. At first glance, this sounds like the most wonderful situation imaginable, and yet taking another look at it will dispel this illusion.
What strange whim, in the history of humankind, has compelled people from every walk of life to leave their cozy home and embark on risky ventures? Perhaps this whim is not so strange after all. A multitude of conquests have been made for the sheer joy of conquering against great odds. The operative word is pride, accompanied by excitement. To conquest-minded people the infinite ease of heaven entails infinite boredom. To them life – together with the struggle that is integral to it – is the very thing that perfect happiness leaves to be desired. It is an opportunity to prove courageous and victorious, though it is also a risk of failing painfully.
Happiness is about grasping this opportunity with courage and gaining a victory over the obstacles that stand between us and success in all the activities that most matter to us. This victory is often strenuous and always limited, precarious, and transitory, and we are bound to lose the battle in the end; but that makes the victory all the more precious and worthy of savoring.
When trying to define the activities in which we most care to succeed, we are forced to study our nature to know our purpose. Our growing wise depends on this study and this knowledge, leading to this definition. It begins with an awareness of our animal will to survive, as survival is the foundation on which life, in the truly human sense, is built. The awareness of life in this sense follows. It takes into account both our humanity and our individuality, as members of society with particular tastes and abilities to which a wide range of activities are suited.
The clearer we are about our purpose, the more we can live our lives with determination and passion, and so with a greater chance of succeeding and achieving happiness. The reverse is equally true. It therefore stands to reason that in striving after wisdom we lay the groundwork for success and happiness.
Mostrando entradas con la etiqueta courage. Mostrar todas las entradas
Mostrando entradas con la etiqueta courage. Mostrar todas las entradas
sábado, 6 de noviembre de 2010
viernes, 5 de noviembre de 2010
The Essence of Freedom
Life is too hard and too risky in the eyes of many. By contrast, others are such proponents of a virile existence, demanding great courage and giving great pride, that they are ready to leave the coziness of their home to scale Mount Everest and breast the elements for the sheer joy of conquering the summit. Whatever the perspective, the nature of things remains unchanged. There are rules, necessities and duties, and limits, possibilities and impossibilities. Until doom, one can accept them and make the best of them, much to one’s pleasure and honor, or one can do the opposite and suffer the consequences. The choice between these two options is the very essence of freedom. Personally, I have no use for the second option: a self-inflicted misery that is without the slightest doubt a pitiable way of life.
The first option, on the other hand, is a pleasurable and honorable alternative that I find compelling, though uphill. It is applicable to any situation encountered in the course of one’s living venture, provided one is not unfortunate to the point of being hopelessly unable to cope. The range of this applicability corresponds with the range of one’s adaptability. It is normally considerable, despite the tendency to cling to old gratifying habits even after they have become impracticable or unsuitable, owing to a change of situation. One can be weaned from such habits onto new gratifying habits, in the same way as a baby can be weaned onto solids. The more the change is significant and one is reluctant to adapt to it, the more the weaning process is difficult and long in producing the desired effect. Again, the only option worthy of one’s attention consists in taking things as they come and making the most of them, for one’s sake and that of others. The reverse is foolish and harmful, a deplorable waste of humanity.
On the whole, the power to live in a well-adjusted and high-minded way and the freedom to choose this way in preference to the alternate, illegitimate, way are the foundations of the life one builds. The exercise of this power does not necessarily imply a principled resignation toward the status quo. One may be faced with a remediable evil that calls for a struggle to remedy it, effectively and rightly. In that case, living in a well-adjusted and high-minded way entails accepting the need for this struggle and the means of waging it, and sparing no effort to attain one’s end. Ills are a test of will, an opportunity to show dignity.
They are also an opportunity to probe and appraise one’s inner resources. Over the years, I have improved my situation and especially my attitude, whose negativity was the most unfavorable and improvable aspect of my life. In so doing, I have discovered my true richness. Nature has endowed me with an adaptable capacity for happiness within the limits of my changeable reality. According to my observations, this capacity is not unusually great, compared with that of most people. I am even tempted to think it is somewhat lagging behind. Eleven years plus to adapt in triumph to my physical disability is no feat for the Guinness Book of World Records!
During that time, the riddle of life had more or less baffled me. Yet, laboriously, with the help of many books and much thought, I had managed by degrees to clear it up, enough to find a meaning to my life. This riddle is comparable to a mire: The slower you go through it, the deeper you get into it. Perhaps thinkers are commonly untalented in the art of living and their saving grace is their dogged determination to redeem this lack of talent by dint of studying the human soul. Amusingly enough, these untalented individuals are often perceived as gifted, once they have seen the light and reflected it with the numerous mirrors of an elaborate analysis, after a tentative and protracted search in the dark.
This sort of overcompensation is typical of people who experience difficulties in a certain area, but refuse to admit defeat. While some fare well in this area with a minimum of effort, they try hard to overcome these difficulties, with the result that they often fare better than the others. Their redeeming feature is their willpower in the face of their shortcoming, which they use as a reason to redouble their efforts, not as an excuse to throw in the towel. This is a recipe for a worthy success. They discipline and surpass themselves, and thus proudly turn things around.
The first option, on the other hand, is a pleasurable and honorable alternative that I find compelling, though uphill. It is applicable to any situation encountered in the course of one’s living venture, provided one is not unfortunate to the point of being hopelessly unable to cope. The range of this applicability corresponds with the range of one’s adaptability. It is normally considerable, despite the tendency to cling to old gratifying habits even after they have become impracticable or unsuitable, owing to a change of situation. One can be weaned from such habits onto new gratifying habits, in the same way as a baby can be weaned onto solids. The more the change is significant and one is reluctant to adapt to it, the more the weaning process is difficult and long in producing the desired effect. Again, the only option worthy of one’s attention consists in taking things as they come and making the most of them, for one’s sake and that of others. The reverse is foolish and harmful, a deplorable waste of humanity.
On the whole, the power to live in a well-adjusted and high-minded way and the freedom to choose this way in preference to the alternate, illegitimate, way are the foundations of the life one builds. The exercise of this power does not necessarily imply a principled resignation toward the status quo. One may be faced with a remediable evil that calls for a struggle to remedy it, effectively and rightly. In that case, living in a well-adjusted and high-minded way entails accepting the need for this struggle and the means of waging it, and sparing no effort to attain one’s end. Ills are a test of will, an opportunity to show dignity.
They are also an opportunity to probe and appraise one’s inner resources. Over the years, I have improved my situation and especially my attitude, whose negativity was the most unfavorable and improvable aspect of my life. In so doing, I have discovered my true richness. Nature has endowed me with an adaptable capacity for happiness within the limits of my changeable reality. According to my observations, this capacity is not unusually great, compared with that of most people. I am even tempted to think it is somewhat lagging behind. Eleven years plus to adapt in triumph to my physical disability is no feat for the Guinness Book of World Records!
During that time, the riddle of life had more or less baffled me. Yet, laboriously, with the help of many books and much thought, I had managed by degrees to clear it up, enough to find a meaning to my life. This riddle is comparable to a mire: The slower you go through it, the deeper you get into it. Perhaps thinkers are commonly untalented in the art of living and their saving grace is their dogged determination to redeem this lack of talent by dint of studying the human soul. Amusingly enough, these untalented individuals are often perceived as gifted, once they have seen the light and reflected it with the numerous mirrors of an elaborate analysis, after a tentative and protracted search in the dark.
This sort of overcompensation is typical of people who experience difficulties in a certain area, but refuse to admit defeat. While some fare well in this area with a minimum of effort, they try hard to overcome these difficulties, with the result that they often fare better than the others. Their redeeming feature is their willpower in the face of their shortcoming, which they use as a reason to redouble their efforts, not as an excuse to throw in the towel. This is a recipe for a worthy success. They discipline and surpass themselves, and thus proudly turn things around.
jueves, 4 de noviembre de 2010
The Capacity for Happiness and Respectability
Humans are liable to experience a variety of afflictions, but they are commonly endowed with a capacity for happiness and respectability. There is no guarantee, however, that they will exercise this capacity at all times and to the maximum, whatever happens. Depression and shame remain a possibility, which increases with the severity of their afflictions and the difficulty of living up to the values that are necessary for their happiness and respectability: courage, efficiency, wisdom, and nobility.
Living up to these values is never easy, even under extremely favorable circumstances. It requires an effort of will. To make or not to make this effort is the question, central to the human existence. This question is difficult in proportion to the weight of suffering that bears on humans, while their dignity hangs in the balance. The more burdensome this weight, the more tempting it is for them to take the easy way out. The fear of losing their dignity, however, is a strong deterrent. There is no greater loss than that of dignity, save the loss of life itself. Yet, the easy way out is a very powerful temptation in extremely unfavorable circumstances. Giving up instead of living up to the values mentioned above is then deplorable but understandable. Excruciating circumstances are extenuating ones.
Amazingly enough, despite the burden of suffering that is oppressive to many, the incidence of moral collapse – in the form of errant ways like carelessness, vagrancy, and crime, often accompanied by alcohol or drug abuse to fuddle the conscience – is small in comparison with the incidence of worthy behavior. Furthermore, a moral collapse is remediable, except when the person concerned shows an inveterate or congenital weakness, or a mental illness that is beyond cure. On the whole, dignity can be lost and regained.
As for those who resist quitting the struggle for worthiness, they rarely do their best. In many instances their spirit is tainted with some degree of indulgence in laziness, cowardliness, ineffectiveness, foolishness, selfishness, and meanness. It has the grayness of dawn. Even those who shine like a late morning sun have a shadow of imperfection at their heels. In short, humanity has yet to fulfill its potential. While there is much courage, efficiency, wisdom, and nobility in the world, much happiness and respectability, there could be a whole lot more. The key to this rise is an effort of will.
Living up to these values is never easy, even under extremely favorable circumstances. It requires an effort of will. To make or not to make this effort is the question, central to the human existence. This question is difficult in proportion to the weight of suffering that bears on humans, while their dignity hangs in the balance. The more burdensome this weight, the more tempting it is for them to take the easy way out. The fear of losing their dignity, however, is a strong deterrent. There is no greater loss than that of dignity, save the loss of life itself. Yet, the easy way out is a very powerful temptation in extremely unfavorable circumstances. Giving up instead of living up to the values mentioned above is then deplorable but understandable. Excruciating circumstances are extenuating ones.
Amazingly enough, despite the burden of suffering that is oppressive to many, the incidence of moral collapse – in the form of errant ways like carelessness, vagrancy, and crime, often accompanied by alcohol or drug abuse to fuddle the conscience – is small in comparison with the incidence of worthy behavior. Furthermore, a moral collapse is remediable, except when the person concerned shows an inveterate or congenital weakness, or a mental illness that is beyond cure. On the whole, dignity can be lost and regained.
As for those who resist quitting the struggle for worthiness, they rarely do their best. In many instances their spirit is tainted with some degree of indulgence in laziness, cowardliness, ineffectiveness, foolishness, selfishness, and meanness. It has the grayness of dawn. Even those who shine like a late morning sun have a shadow of imperfection at their heels. In short, humanity has yet to fulfill its potential. While there is much courage, efficiency, wisdom, and nobility in the world, much happiness and respectability, there could be a whole lot more. The key to this rise is an effort of will.
Love and Courage
To many work is not a gratifying opportunity to do good, but a necessary evil they would gladly forgo if they won or inherited a fortune. It is just a livelihood, a vital drudgery. Its meaning is the paycheck and the value it has in terms of service to their community is indifferent or very subordinate.
Their calculating and uncaring attitude is recognizable. Whereas people who heartily act in the interest of others are gracious, they are perfunctory. At best, in establishments that demand courtesy from employees, their behavior is irreproachable, albeit artificial. “Can I be of assistance? Here you are. Will there be anything else? You’re welcome” – no genuine attempt at pleasing, just a vapid exercise in politeness and efficiency that follows a procedure and arouses a feeling of satisfied indifference as would a serving of plain noodles. They do the minimum that is required of them, to maintain their employment, and gladly do nothing provided they get paid all the same. They never miss a break. Come the end of their working day, they rush out before the first second of the next hour has passed. They live for their time off and dream of a permanent vacation, as though leisure were the essence of happiness.
What about the dignity of making oneself useful, which is the antipode of this levity? What about love – I mean the desire to live usefully in the service of others? This desire builds on gratefulness, with a view to worthiness. I start from the assumption that love is a characteristic of people who appreciate living in society, thanks to a combination of positive attitude and relatively favorable social environment. To sum up, the more they love life, in company with others who take part in their life, the more they love others.
Now, feeling this love is one thing, acting upon it is quite another, which needs courage. Actually, a lack of courage would not only render this love inactive but also tend to destroy it in order to avoid shame. The mind is a double-edged thinking tool that can cut its way in and out of truth by means of veracious statements or specious arguments. Love may be denied despite every reason for loving. Therefore, courage is a rich trait of character without which love is unable to flourish, neither as an emotion nor as an action. Of course, where laziness and cowardliness have rotted or stunted love, dignity – which stems from the act of loving – is but a potential bloom. May courage be cultivated! I hate to think that the soul has such a capacity for beauty and yet can remain undeveloped, morally retarded, as ugly as a shriveled growth that an earnest gardener could have transformed into a heavenly rose.
On reflection, courage should be valued above all other virtues, since it constitutes the necessary condition for developing them. It is not a sufficient condition, however. It is capable of nothing by itself while everything depends on it. Courage is the force that can raise life to joy and joy to love and love to dignity, insofar as the human nature aspires to these difficult heights, though it is always tempted to go for the easy and low option. This nature is indeed dual. People are forever torn between their lofty aspirations and their base temptations. Their choice to honor these aspirations or surrender to these temptations determines their moral status, admirable or pitiable.
Admittedly, the more you are afflicted with misery, the harder it is for you to lead a courageous and honorable existence. It is not surprising that children who grow up in miserable circumstances sometimes display miserable attitudes and behaviors once they are adults: low self-esteem and under-achievement, resentment and aggressiveness, alcoholism and drug addiction, vagrancy and crime, among others. These attitudes and behaviors deplorably impact the other members of society who are worried, troubled, harmed, or perverted by them. The problem is clearly cancerous. I hope that the future will bring effective social measures to better assist these children in their pursuit of happiness and worthiness. Benefactions, family allowances, subsidized housing, free health care and school education, together with scholarships, are present solutions that rely on private charities or government policies and call for improvements through greater creativity and generosity.
Bearing in mind the deplorable impact that the children of misery can have on society, as they sometimes grow into failures, misfits, or outlaws, I feel compelled to underscore the utilitarianism behind this generosity. Just as these children arouse compassion, they are a cause for anxiety in everyone who is aware of this possible impact. Their welfare is actively sought, both for their sake and that of society at large whose interests are at stake. Likewise, employers who care about their employees, while caring about their business, always offer them the best possible working conditions. These employees are joyful and grateful as a rule, which ensures a superior efficiency and loyalty on their part. Good spirit is good profit.
Some dream of equal opportunities for everyone. Will this dream someday become a reality? Everywhere in the world, it meets with inequality – between those who are born lucky and those who are not, relatively speaking. Is it a lost cause? I believe so, though I am a firm believer in progress. Even a welfare state with the most extensive social assistance could only reduce this inequality, not eliminate it.
What if it resorted to communism to reduce this inequality further? History suggests that a communist regime would prove ruinous, economically and psychologically, in the long run. The equal sharing of resources between people, imposed on them by a centralized government regardless of their respective contributions to the common good, is an untenable and unviable totalitarian approach. In a word, it is an absurdity. Democratic societies, on the other hand, leave much to be desired, but are certainly the most satisfactory to date. They are based on freedom, talent, chance, and merit, while including a safety net for those who have fallen off the high wire of health and success. Things merely have to improve. The status quo is a steppingstone to brighter days.
Forget perfection, which is deadly and imperfect after all: an illusion. However bright the future may turn out, it will not be without shadows. Unhealthy, unwise, unsuccessful, unhappy, and unkind adults will keep bringing children into the world. Assuming these children will benefit from improved relief measures, they will nevertheless suffer from a difficult youth, lacking in the material and spiritual advantages luckier children enjoy. Like their previous counterparts, they will be confronted by the challenge of growing into the opposite of their parents – that is, into healthy, wise, successful, happy, and kind adults. None but the strong will overcome. Only they will appreciate the divine justice that counterbalances the problem of inequality: The less luck people have at the start, the more merit they have in the end if they make a success of their life. This principle is universal and timeless; it is applicable here and now. May the objects of our compassion fill us with admiration as they rise from their woes to become our heroes!
This victory against the odds is an extreme. I can think of a second extreme, as pathetic as the first is heroic. Contrary to expectations, some people born of goodhearted and well-to-do parents are miserable individuals. They are insatiably selfish and shockingly ungrateful, so infantile and spineless that play and rest are their sole ambitions. Did they have a weak character to start with? Did their parents kill them with kindness and spoil them rotten? Is that why they have no soul?
Their calculating and uncaring attitude is recognizable. Whereas people who heartily act in the interest of others are gracious, they are perfunctory. At best, in establishments that demand courtesy from employees, their behavior is irreproachable, albeit artificial. “Can I be of assistance? Here you are. Will there be anything else? You’re welcome” – no genuine attempt at pleasing, just a vapid exercise in politeness and efficiency that follows a procedure and arouses a feeling of satisfied indifference as would a serving of plain noodles. They do the minimum that is required of them, to maintain their employment, and gladly do nothing provided they get paid all the same. They never miss a break. Come the end of their working day, they rush out before the first second of the next hour has passed. They live for their time off and dream of a permanent vacation, as though leisure were the essence of happiness.
What about the dignity of making oneself useful, which is the antipode of this levity? What about love – I mean the desire to live usefully in the service of others? This desire builds on gratefulness, with a view to worthiness. I start from the assumption that love is a characteristic of people who appreciate living in society, thanks to a combination of positive attitude and relatively favorable social environment. To sum up, the more they love life, in company with others who take part in their life, the more they love others.
Now, feeling this love is one thing, acting upon it is quite another, which needs courage. Actually, a lack of courage would not only render this love inactive but also tend to destroy it in order to avoid shame. The mind is a double-edged thinking tool that can cut its way in and out of truth by means of veracious statements or specious arguments. Love may be denied despite every reason for loving. Therefore, courage is a rich trait of character without which love is unable to flourish, neither as an emotion nor as an action. Of course, where laziness and cowardliness have rotted or stunted love, dignity – which stems from the act of loving – is but a potential bloom. May courage be cultivated! I hate to think that the soul has such a capacity for beauty and yet can remain undeveloped, morally retarded, as ugly as a shriveled growth that an earnest gardener could have transformed into a heavenly rose.
On reflection, courage should be valued above all other virtues, since it constitutes the necessary condition for developing them. It is not a sufficient condition, however. It is capable of nothing by itself while everything depends on it. Courage is the force that can raise life to joy and joy to love and love to dignity, insofar as the human nature aspires to these difficult heights, though it is always tempted to go for the easy and low option. This nature is indeed dual. People are forever torn between their lofty aspirations and their base temptations. Their choice to honor these aspirations or surrender to these temptations determines their moral status, admirable or pitiable.
Admittedly, the more you are afflicted with misery, the harder it is for you to lead a courageous and honorable existence. It is not surprising that children who grow up in miserable circumstances sometimes display miserable attitudes and behaviors once they are adults: low self-esteem and under-achievement, resentment and aggressiveness, alcoholism and drug addiction, vagrancy and crime, among others. These attitudes and behaviors deplorably impact the other members of society who are worried, troubled, harmed, or perverted by them. The problem is clearly cancerous. I hope that the future will bring effective social measures to better assist these children in their pursuit of happiness and worthiness. Benefactions, family allowances, subsidized housing, free health care and school education, together with scholarships, are present solutions that rely on private charities or government policies and call for improvements through greater creativity and generosity.
Bearing in mind the deplorable impact that the children of misery can have on society, as they sometimes grow into failures, misfits, or outlaws, I feel compelled to underscore the utilitarianism behind this generosity. Just as these children arouse compassion, they are a cause for anxiety in everyone who is aware of this possible impact. Their welfare is actively sought, both for their sake and that of society at large whose interests are at stake. Likewise, employers who care about their employees, while caring about their business, always offer them the best possible working conditions. These employees are joyful and grateful as a rule, which ensures a superior efficiency and loyalty on their part. Good spirit is good profit.
Some dream of equal opportunities for everyone. Will this dream someday become a reality? Everywhere in the world, it meets with inequality – between those who are born lucky and those who are not, relatively speaking. Is it a lost cause? I believe so, though I am a firm believer in progress. Even a welfare state with the most extensive social assistance could only reduce this inequality, not eliminate it.
What if it resorted to communism to reduce this inequality further? History suggests that a communist regime would prove ruinous, economically and psychologically, in the long run. The equal sharing of resources between people, imposed on them by a centralized government regardless of their respective contributions to the common good, is an untenable and unviable totalitarian approach. In a word, it is an absurdity. Democratic societies, on the other hand, leave much to be desired, but are certainly the most satisfactory to date. They are based on freedom, talent, chance, and merit, while including a safety net for those who have fallen off the high wire of health and success. Things merely have to improve. The status quo is a steppingstone to brighter days.
Forget perfection, which is deadly and imperfect after all: an illusion. However bright the future may turn out, it will not be without shadows. Unhealthy, unwise, unsuccessful, unhappy, and unkind adults will keep bringing children into the world. Assuming these children will benefit from improved relief measures, they will nevertheless suffer from a difficult youth, lacking in the material and spiritual advantages luckier children enjoy. Like their previous counterparts, they will be confronted by the challenge of growing into the opposite of their parents – that is, into healthy, wise, successful, happy, and kind adults. None but the strong will overcome. Only they will appreciate the divine justice that counterbalances the problem of inequality: The less luck people have at the start, the more merit they have in the end if they make a success of their life. This principle is universal and timeless; it is applicable here and now. May the objects of our compassion fill us with admiration as they rise from their woes to become our heroes!
This victory against the odds is an extreme. I can think of a second extreme, as pathetic as the first is heroic. Contrary to expectations, some people born of goodhearted and well-to-do parents are miserable individuals. They are insatiably selfish and shockingly ungrateful, so infantile and spineless that play and rest are their sole ambitions. Did they have a weak character to start with? Did their parents kill them with kindness and spoil them rotten? Is that why they have no soul?
Honesty
Those who pride themselves on their honesty should also concern themselves with this principle: The effectiveness of honesty depends on a person's willingness to face the truth, which may conflict with this person's desires and provoke denial.
In such a case, how can one promote this willingness, despite this conflict? The answer to this question could prove useful to anyone who seeks to be effectively honest with people in denial. Ultimately, it could benefit these people, whose denial is contrary to their best interest. I go on the assumption that truth, or the conformity of thought to reality, is the sine qua non of vital efficacy. Health, pleasure, successful careers, and harmonious relationships require that we know the needs and capabilities of our nature, and the workings of the world. The absence of this knowledge leads to accidents, illness, suffering, failure, and death. Therefore, the first object of our desires should be truth, or the knowledge of ourselves and the world around us. Why then are people often unwilling to face it?
I believe there are two reasons for this unwillingness. Firstly, the desire to know the truth, which originates in the desire to live happily, spontaneously degenerates into the desire to be right, to avoid the insecurity and shame associated with error and ignorance, and also to avoid the effort to learn. Thus fear, pride, and laziness are obstacles to the pursuit of truth and happiness. People are unlikely to admit they are wrong when they are, unless they possess courage and humility. Whoever takes their good to heart should help them develop these virtues.
Secondly, the truth may be known from experience about a happy way of life. The desire to know the truth then turns into the desire to see the truth last. Mental inertia becomes the law, proportional to the force of attraction exerted on the mind by this happy way of life. Any upheaval that breaks the status quo is denied: "I cannot believe it; this cannot be happening." Reality is deemed unreal because it no longer tallies with the desired truth. Denial can therefore be regarded as a deviant process that conforms facts to ideas, instead of the opposite. Reason is overthrown and emotions reign, as one strives to prove reality wrong to spare oneself the loss of a happy way of life and the pursuit of another, this loss and this pursuit being associated with grief, strain, and doubt, or even despair.
To help a person acknowledge an undesired truth about a radical change in reality, one has to couple honesty with wisdom to heighten this person's awareness of the human capacity for adaptation. This capacity is best illustrated by the example of people who have suffered a terrible misfortune and progressively discovered a new outlook and a new happiness, more enlightened and satisfying than the old ones. In addition, one has to stimulate the will of this person, who is left with a formidable challenge: to start her or his life over. Lastly, this heightened awareness and this stimulated will may weaken at times, calling for reinforcement. All in all, against the unwillingness to face the truth, the effectiveness of honesty is always difficult and uncertain.
In such a case, how can one promote this willingness, despite this conflict? The answer to this question could prove useful to anyone who seeks to be effectively honest with people in denial. Ultimately, it could benefit these people, whose denial is contrary to their best interest. I go on the assumption that truth, or the conformity of thought to reality, is the sine qua non of vital efficacy. Health, pleasure, successful careers, and harmonious relationships require that we know the needs and capabilities of our nature, and the workings of the world. The absence of this knowledge leads to accidents, illness, suffering, failure, and death. Therefore, the first object of our desires should be truth, or the knowledge of ourselves and the world around us. Why then are people often unwilling to face it?
I believe there are two reasons for this unwillingness. Firstly, the desire to know the truth, which originates in the desire to live happily, spontaneously degenerates into the desire to be right, to avoid the insecurity and shame associated with error and ignorance, and also to avoid the effort to learn. Thus fear, pride, and laziness are obstacles to the pursuit of truth and happiness. People are unlikely to admit they are wrong when they are, unless they possess courage and humility. Whoever takes their good to heart should help them develop these virtues.
Secondly, the truth may be known from experience about a happy way of life. The desire to know the truth then turns into the desire to see the truth last. Mental inertia becomes the law, proportional to the force of attraction exerted on the mind by this happy way of life. Any upheaval that breaks the status quo is denied: "I cannot believe it; this cannot be happening." Reality is deemed unreal because it no longer tallies with the desired truth. Denial can therefore be regarded as a deviant process that conforms facts to ideas, instead of the opposite. Reason is overthrown and emotions reign, as one strives to prove reality wrong to spare oneself the loss of a happy way of life and the pursuit of another, this loss and this pursuit being associated with grief, strain, and doubt, or even despair.
To help a person acknowledge an undesired truth about a radical change in reality, one has to couple honesty with wisdom to heighten this person's awareness of the human capacity for adaptation. This capacity is best illustrated by the example of people who have suffered a terrible misfortune and progressively discovered a new outlook and a new happiness, more enlightened and satisfying than the old ones. In addition, one has to stimulate the will of this person, who is left with a formidable challenge: to start her or his life over. Lastly, this heightened awareness and this stimulated will may weaken at times, calling for reinforcement. All in all, against the unwillingness to face the truth, the effectiveness of honesty is always difficult and uncertain.
miércoles, 3 de noviembre de 2010
Greatness
When I was a nineteen-year-old high school student and budding poet – two years after my diving accident – many factors adversely affected my creativity. My trips in a special bus to school and back home, my courses, and my assignments, though I was spared a lot of writing and was mostly tested orally, all this was time-consuming. More often than not, my obligation to study took priority over my desire to compose poetry.
To tell the truth, I had plenty of free time. That I spent much of it uncreatively showed evidence of frivolousness, laziness, and cowardliness. I usually preferred to take my mind off things, or to daydream, rather than to express myself through poems. The satisfaction I could derive from achieving this expression seldom induced me to try. The deterring elements were the difficulty of trying and the uncertainty surrounding the outcome of my efforts.
A poem – assuming one is concerned about writing beautifully – is indeed no cinch. It requires a poet who is talented, skilled, and determined. My poetic ability was fickle; my grammar and style were faulty; my will was faint. I lacked the courage of my creative desire. This lack was not absolute. Now and then, when I felt compellingly inspired, I resisted my temptation to trifle – which amounted to taking the easy way out – and endeavored to compose a poem. I had to repeat this endeavor, over and over, to grow more capable and confident, less discouraged by the challenge at hand.
I am afraid young individuals similar to the young man I was then are not a rarity. The prospect of success turns them on; effort and the risk of failure turn them off. The contradiction is apparent, and the result predictable: Since effort and the risk of failure are essential for success, the avoidance of them precludes this success. Of course everyone knows this. The trouble is that many refuse largely to accept it. This is proof that knowledge is powerless in itself; it needs a strong will to be effective.
Young individuals, who know the rules of success, can be failures inasmuch as they fail to accept these rules. Wisdom includes this acceptance (the exclusion of which is thus foolish). It must be distinguished from knowledge. Wise people are also brave people who put their knowledge into practice and become successful for that reason. The obvious holds good in every way: Life without courage is like a bird without wings; it cannot take off.
Why is it hard to want both the end and the means? Precisely because the means are hard, not to mention the fact that they are hazardous, you might answer. If you are right, then why do some actually thrive on this hardness and hazardousness? The key to this mystery is their attitude: They regard these opposing elements not only as obstacles but also as opportunities for merit and excitement. Just as they were young once, spoon-fed and sheltered from the evils of the world, they eventually outgrew their attachment to easiness and developed a taste for challenge. In conclusion, what characterizes them is their maturity, by contrast with the infantilism of others.
Between these two extremes there is a mediocre compromise, partly mature, partly infantile. It consists in taking charge of one’s life while taking the easy way out. Small principles, small realizations, far below one’s potential for greatness, they are poor excuses for wisdom and success. Potential, that is the operative word. There can be greatness in apparent smallness and smallness in apparent greatness; the truth resides in the great or small actualization of one’s potential, whatever it is.
How does one discover what it is? By making the effort to actualize it in the ever-renewed and multifaceted act of living. This entails that one push oneself hard, at the risk of going too far. Measure is an empty abstraction for anyone who has never exceeded it. Limits should be experienced, not invented. This experience demands a serious and courageous commitment to greatness. Steer clear of frivolousness, laziness, and cowardliness; do not fall prey to them as I did so many times. They are strong temptations that can assume the form of a cunning philosophy that is unique to losers. Beware of this snare. Life is a demanding character test; come death, you will have ample time to rest!
Nostalgic for the old days at the rehabilitation facility when I wrote anyhow about anything, I once conveniently believed in spontaneous writing as a guarantee of genuineness. Fortunately I was foolish yet not a complete fool. After some denial, which involved some nonsense in justification of my foolishness, I admitted sullenly that my sacrosanct pursuit of genuineness was in fact a vile indulgence in idiocy. There is nothing spontaneous about the intelligent conception and intelligible expression of one’s true self, which is everything but simple. It is a tissue of desires, feelings, ideas, and memories, caught in a whirl of interactions between the mind and the world. Either one goes to great lengths to elucidate and formulate the truth about oneself, and one hits the bull’s-eye, or one talks bullshit – please forgive my language.
Some people shine at off-the-cuff speeches, as though they were so brilliant they could avoid saying idiocies when forced to be spontaneous. Make no mistake; their brilliance is merely one side of the equation. They have spent years polishing their manner of thinking and speaking, while their knowledge waxed through learning. Their spontaneity is studied. It is a product of numerous rehearsals, like the performance of an actor. Nothing great ever comes easily to anyone, including those who are the most gifted among us. Superior luck is not human greatness, only a steppingstone toward it. The stone is given; the stepping is done by the sweat of one’s brow and is made of a million steps, uphill. To work one’s way up to greatness is comparable to conquering Mount Everest, the highest peak of the Himalayas. It is an outstanding achievement with a sense of pride to match.
To tell the truth, I had plenty of free time. That I spent much of it uncreatively showed evidence of frivolousness, laziness, and cowardliness. I usually preferred to take my mind off things, or to daydream, rather than to express myself through poems. The satisfaction I could derive from achieving this expression seldom induced me to try. The deterring elements were the difficulty of trying and the uncertainty surrounding the outcome of my efforts.
A poem – assuming one is concerned about writing beautifully – is indeed no cinch. It requires a poet who is talented, skilled, and determined. My poetic ability was fickle; my grammar and style were faulty; my will was faint. I lacked the courage of my creative desire. This lack was not absolute. Now and then, when I felt compellingly inspired, I resisted my temptation to trifle – which amounted to taking the easy way out – and endeavored to compose a poem. I had to repeat this endeavor, over and over, to grow more capable and confident, less discouraged by the challenge at hand.
I am afraid young individuals similar to the young man I was then are not a rarity. The prospect of success turns them on; effort and the risk of failure turn them off. The contradiction is apparent, and the result predictable: Since effort and the risk of failure are essential for success, the avoidance of them precludes this success. Of course everyone knows this. The trouble is that many refuse largely to accept it. This is proof that knowledge is powerless in itself; it needs a strong will to be effective.
Young individuals, who know the rules of success, can be failures inasmuch as they fail to accept these rules. Wisdom includes this acceptance (the exclusion of which is thus foolish). It must be distinguished from knowledge. Wise people are also brave people who put their knowledge into practice and become successful for that reason. The obvious holds good in every way: Life without courage is like a bird without wings; it cannot take off.
Why is it hard to want both the end and the means? Precisely because the means are hard, not to mention the fact that they are hazardous, you might answer. If you are right, then why do some actually thrive on this hardness and hazardousness? The key to this mystery is their attitude: They regard these opposing elements not only as obstacles but also as opportunities for merit and excitement. Just as they were young once, spoon-fed and sheltered from the evils of the world, they eventually outgrew their attachment to easiness and developed a taste for challenge. In conclusion, what characterizes them is their maturity, by contrast with the infantilism of others.
Between these two extremes there is a mediocre compromise, partly mature, partly infantile. It consists in taking charge of one’s life while taking the easy way out. Small principles, small realizations, far below one’s potential for greatness, they are poor excuses for wisdom and success. Potential, that is the operative word. There can be greatness in apparent smallness and smallness in apparent greatness; the truth resides in the great or small actualization of one’s potential, whatever it is.
How does one discover what it is? By making the effort to actualize it in the ever-renewed and multifaceted act of living. This entails that one push oneself hard, at the risk of going too far. Measure is an empty abstraction for anyone who has never exceeded it. Limits should be experienced, not invented. This experience demands a serious and courageous commitment to greatness. Steer clear of frivolousness, laziness, and cowardliness; do not fall prey to them as I did so many times. They are strong temptations that can assume the form of a cunning philosophy that is unique to losers. Beware of this snare. Life is a demanding character test; come death, you will have ample time to rest!
Nostalgic for the old days at the rehabilitation facility when I wrote anyhow about anything, I once conveniently believed in spontaneous writing as a guarantee of genuineness. Fortunately I was foolish yet not a complete fool. After some denial, which involved some nonsense in justification of my foolishness, I admitted sullenly that my sacrosanct pursuit of genuineness was in fact a vile indulgence in idiocy. There is nothing spontaneous about the intelligent conception and intelligible expression of one’s true self, which is everything but simple. It is a tissue of desires, feelings, ideas, and memories, caught in a whirl of interactions between the mind and the world. Either one goes to great lengths to elucidate and formulate the truth about oneself, and one hits the bull’s-eye, or one talks bullshit – please forgive my language.
Some people shine at off-the-cuff speeches, as though they were so brilliant they could avoid saying idiocies when forced to be spontaneous. Make no mistake; their brilliance is merely one side of the equation. They have spent years polishing their manner of thinking and speaking, while their knowledge waxed through learning. Their spontaneity is studied. It is a product of numerous rehearsals, like the performance of an actor. Nothing great ever comes easily to anyone, including those who are the most gifted among us. Superior luck is not human greatness, only a steppingstone toward it. The stone is given; the stepping is done by the sweat of one’s brow and is made of a million steps, uphill. To work one’s way up to greatness is comparable to conquering Mount Everest, the highest peak of the Himalayas. It is an outstanding achievement with a sense of pride to match.
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