Posted in On Genius

On Genius: Piece V



Let us, then, not be surprised if we find men of genius generally unsociable and repellent. It is not their want of sociability that is to blame. Their path through the world is like that of a man who goes for a walk on a bright summer morning. He gazes with delight on the beauty and freshness of nature, but he has to rely wholly on that for entertainment; for he can find no society but the peasants as they bend over the earth and cultivate the soil. It is often the case that a great mind prefers soliloquy to the dialogue he may have in this world. If he condescends to it now and then, the hollowness of it may possibly drive him back to his soliloquy; for in forgetfulness of his interlocutor, or caring little whether he understands or not, he talks to him as a child talks to a doll.

Modesty in a great mind would, no doubt, be pleasing to the world; but, unluckily, it is a contradictio in adjecto. It would compel a genius to give the thoughts and opinions, nay, even the method and style, of the million preference over his own; to set a higher value upon them; and, wide apart as they are, to bring his views into harmony with theirs, or even suppress them altogether, so as to let the others hold the field. In that case, however, he would either produce nothing at all, or else his achievements would be just upon a level with theirs. Great, genuine and extraordinary work can be done only in so far as its author disregards the method, the thoughts, the opinions of his contemporaries, and quietly works on, in spite of their criticism, on his side despising what they praise. No one becomes great without arrogance of this sort. Should his life and work fall upon a time which cannot recognize and appreciate him, he is at any rate true to himself; like some noble traveler forced to pass the night in a miserable inn; when morning comes, he contentedly goes his way.

A poet or philosopher should have no fault to find with his age if it only permits him to do his work undisturbed in his own corner; nor with his fate if the corner granted him allows of his following his vocation without having to think about other people.

For the brain to be a mere laborer in the service of the belly, is indeed the common lot of almost all those who do not live on the work of their hands; and they are far from being discontented with their lot. But it strikes despair into a man of great mind, whose brain-power goes beyond the measure necessary for the service of the will; and he prefers, if need be, to live in the narrowest circumstances, so long as they afford him the free use of his time for the development and application of his faculties; in other words, if they give him the leisure which is invaluable to him.

It is otherwise with ordinary people: for them leisure has no value in itself, nor is it, indeed, without its dangers, as these people seem to know. The technical work of our time, which is done to an unprecedented perfection, has, by increasing and multiplying objects of luxury, given the favorites of fortune a choice between more leisure and culture upon the one side, and additional luxury and good living, but with increased activity, upon the other; and, true to their character, they choose the latter, and prefer champagne to freedom. And they are consistent in their choice; for, to them, every exertion of the mind which does not serve the aims of the will is folly. Intellectual effort for its own sake, they call eccentricity. Therefore, persistence in the aims of the will and the belly will be concentricity; and, to be sure, the will is the centre, the kernel of the world.

But in general it is very seldom that any such alternative is presented. For as with money, most men have no superfluity, but only just enough for their needs, so with intelligence; they possess just what will suffice for the service of the will, that is, for the carrying on of their business. Having made their fortune, they are content to gape or to indulge in sensual pleasures or childish amusements, cards or dice; or they will talk in the dullest way, or dress up and make obeisance to one another. And how few are those who have even a little superfluity of intellectual power! Like the others they too make themselves a pleasure; but it is a pleasure of the intellect. Either they will pursue some liberal study which brings them in nothing, or they will practice some art; and in general, they will be capable of taking an objective interest in things, so that it will be possible to converse with them. But with the others it is better not to enter into any relations at all; for, except when they tell the results of their own experience or give an account of their special vocation, or at any rate impart what they have learned from some one else, their conversation will not be worth listening to; and if anything is said to them, they will rarely grasp or understand it aright, and it will in most cases be opposed to their own opinions. Balthazar Gracian describes them very strikingly as men who are not men — hombres che non lo son. And Giordano Bruno says the same thing: What a difference there is in having to do with men compared with those who are only made in their image and likeness!  And how wonderfully this passage agrees with that remark in the Kurral: The common people look like men but I have never seen anything quite like them. If the reader will consider the extent to which these ideas agree in thought and even in expression, and in the wide difference between them in point of date and nationality, he cannot doubt but that they are at one with the facts of life. It was certainly not under the influence of those passages that, about twenty years ago, I tried to get a snuff-box made, the lid of which should have two fine chestnuts represented upon it, if possible in mosaic; together with a leaf which was to show that they were horse-chestnuts. This symbol was meant to keep the thought constantly before my mind. If anyone wishes for entertainment, such as will prevent him feeling solitary even when he is alone, let me recommend the company of dogs, whose moral and intellectual qualities may almost afford delight and gratification.

Posted in On Genius

On Genius: Piece IV

Please take a moment to learn a few things of this genius… Samson François.; attending his sound.  His renditions of and to the music he played, were extensions of himself in full.  Not a simple existence.




And so the simple man of learning, in the strict sense of the word — the ordinary professor, for instance — looks upon the genius much as we look upon a hare, which is good to eat after it has been killed and dressed up. So long as it is alive, it is only good to shoot at.

He who wishes to experience gratitude from his contemporaries, must adjust his pace to theirs. But great things are never produced in this way. And he who wants to do great things must direct his gaze to posterity, and in firm confidence elaborate his work for coming generations. No doubt, the result may be that he will remain quite unknown to his contemporaries, and comparable to a man who, compelled to spend his life upon a lonely island, with great effort sets up a monument there, to transmit to future sea-farers the knowledge of his existence. If he thinks it a hard fate, let him console himself with the reflection that the ordinary man who lives for practical aims only, often suffers a like fate, without having any compensation to hope for; inasmuch as he may, under favorable conditions, spend a life of material production, earning, buying, building, fertilizing, laying out, founding, establishing, beautifying with daily effort and unflagging zeal, and all the time think that he is working for himself; and yet in the end it is his descendants who reap the benefit of it all, and sometimes not even his descendants. It is the same with the man of genius; he, too, hopes for his reward and for honor at least; and at last finds that he has worked for posterity alone. Both, to be sure, have inherited a great deal from their ancestors.

The compensation I have mentioned as the privilege of genius lies, not in what it is to others, but in what it is to itself. What man has in any real sense lived more than he whose moments of thought make their echoes heard through the tumult of centuries? Perhaps, after all, it would be the best thing for a genius to attain undisturbed possession of himself, by spending his life in enjoying the pleasure of his own thoughts, his own works, and by admitting the world only as the heir of his ample existence. Then the world would find the mark of his existence only after his death, as it finds that of the Ichnolith.

It is not only in the activity of his highest powers that the genius surpasses ordinary people. A man who is unusually well-knit, supple and agile, will perform all his movements with exceptional ease, even with comfort, because he takes a direct pleasure in an activity for which he is particularly well-equipped, and therefore often exercises it without any object. Further, if he is an acrobat or a dancer, not only does he take leaps which other people cannot execute, but he also betrays rare elasticity and agility in those easier steps which others can also perform, and even in ordinary walking. In the same way a man of superior mind will not only produce thoughts and works which could never have come from another; it will not be here alone that he will show his greatness; but as knowledge and thought form a mode of activity natural and easy to him, he will also delight himself in them at all times, and so apprehend small matters which are within the range of other minds, more easily, quickly and correctly than they. Thus he will take a direct and lively pleasure in every increase of Knowledge, every problem solved, every witty thought, whether of his own or another’s; and so his mind will have no further aim than to be constantly active. This will be an inexhaustible spring of delight; and boredom, that spectre which haunts the ordinary man, can never come near him.

Then, too, the masterpieces of past and contemporary men of genius exist in their fullness for him alone. If a great product of genius is recommended to the ordinary, simple mind, it will take as much pleasure in it as the victim of gout receives in being invited to a ball. The one goes for the sake of formality, and the other reads the book so as not to be in arrear. For La Bruyère was quite right when he said: All the wit in the world is lost upon him who has none. The whole range of thought of a man of talent, or of a genius, compared with the thoughts of the common man, is, even when directed to objects essentially the same, like a brilliant oil-painting, full of life, compared with a mere outline or a weak sketch in water-color.

All this is part of the reward of genius, and compensates him for a lonely existence in a world with which he has nothing in common and no sympathies. But since size is relative, it comes to the same thing whether I say, Caius was a great man, or Caius has to live amongst wretchedly small people: for Brobdingnack and Lilliput vary only in the point from which they start. However great, then, however admirable or instructive, a long posterity may think the author of immortal works, during his lifetime he will appear to his contemporaries small, wretched, and insipid in proportion. This is what I mean by saying that as there are three hundred degrees from the base of a tower to the summit, so there are exactly three hundred from the summit to the base. Great minds thus owe little ones some indulgence; for it is only in virtue of these little minds that they themselves are great.

Posted in On Genius

On Genius: Piece III

The difference between the genius and the ordinary man is, no doubt, a quantitative one, in so far as it is a difference of degree; but I am tempted to regard it also as qualitative, in view of the fact that ordinary minds, notwithstanding individual variation, have a certain tendency to think alike. Thus on similar occasions their thoughts at once all take a similar direction, and run on the same lines; and this explains why their judgments constantly agree — not, however, because they are based on truth. To such lengths does this go that certain fundamental views obtain amongst mankind at all times, and are always being repeated and brought forward anew, whilst the great minds of all ages are in open or secret opposition to them.

A genius is a man in whose mind the world is presented as an object is presented in a mirror, but with a degree more of clearness and a greater distinction of outline than is attained by ordinary people. It is from him that humanity may look for most instruction; for the deepest insight into the most important matters is to be acquired, not by an observant attention to detail, but by a close study of things as a whole. And if his mind reaches maturity, the instruction he gives will be conveyed now in one form, now in another. Thus genius may be defined as an eminently clear consciousness of things in general, and therefore, also of that which is opposed to them, namely, one’s own self.

The world looks up to a man thus endowed, and expects to learn something about life and its real nature. But several highly favorable circumstances must combine to produce genius, and this is a very rare event. It happens only now and then, let us say once in a century, that a man is born whose intellect so perceptibly surpasses the normal measure as to amount to that second faculty which seems to be accidental, as it is out of all relation to the will. He may remain a long time without being recognized or appreciated, stupidity preventing the one and envy the other. But should this once come to pass, mankind will crowd round him and his works, in the hope that he may be able to enlighten some of the darkness of their existence or inform them about it. His message is, to some extent, a revelation, and he himself a higher being, even though he may be but little above the ordinary standard.

Like the ordinary man, the genius is what he is chiefly for himself. This is essential to his nature: a fact which can neither be avoided nor altered, he may be for others remains a matter of chance and of secondary importance. In no case can people receive from his mind more than a reflection, and then only when he joins with them in the attempt to get his thought into their heads; where, however, it is never anything but an exotic plant, stunted and frail.

In order to have original, uncommon, and perhaps even immortal thoughts, it is enough to estrange oneself so fully from the world of things for a few moments, that the most ordinary objects and events appear quite new and unfamiliar. In this way their true nature is disclosed. What is here demanded cannot, perhaps, be said to be difficult; it is not in our power at all, but is just the province of genius.

By itself, genius can produce original thoughts just as little as a woman by herself can bear children. Outward circumstances must come to fructify genius, and be, as it were, a father to its progeny.

The mind of genius is among other minds what the carbuncle is among precious stones: it sends forth light of its own, while the others reflect only that which they have received. The relation of the genius to the ordinary mind may also be described as that of an idio-electrical body to one which merely is a conductor of electricity.

The mere man of learning, who spends his life in teaching what he has learned, is not strictly to be called a man of genius; just as idio-electrical bodies are not conductors. Nay, genius stands to mere learning as the words to the music in a song. A man of learning is a man who has learned a great deal; a man of genius, one from whom we learn something which the genius has learned from nobody. Great minds, of which there is scarcely one in a hundred millions, are thus the lighthouses of humanity; and without them mankind would lose itself in the boundless sea of monstrous error and bewilderment.

Posted in On Genius

On Genius: Piece II

The brain may be likened to a parasite which is nourished as a part of the human frame without contributing directly to its inner economy; it is securely housed in the topmost story, and there leads a self-sufficient and independent life. In the same way it may be said that a man endowed with great mental gifts leads, apart from the individual life common to all, a second life, purely of the intellect. He devotes himself to the constant increase, rectification and extension, not of mere learning, but of real systematic knowledge and insight; and remains untouched by the fate that overtakes him personally, so long as it does not disturb him in his work. It is thus a life which raises a man and sets him above fate and its changes. Always thinking, learning, experimenting, practicing his knowledge, the man soon comes to look upon this second life as the chief mode of existence, and his merely personal life as something subordinate, serving only to advance ends higher than itself.

An example of this independent, separate existence is furnished by Goethe. During the war in the Champagne, and amid all the bustle of the camp, he made observations for his theory of color; and as soon as the numberless calamities of that war allowed of his retiring for a short time to the fortress of Luxembourg, he took up the manuscript of his Farbenlehre. This is an example which we, the salt of the earth, should endeavor to follow, by never letting anything disturb us in the pursuit of our intellectual life, however much the storm of the world may invade and agitate our personal environment; always remembering that we are the sons, not of the bondwoman, but of the free. As our emblem and coat of arms, I propose a tree mightily shaken by the wind, but still bearing its ruddy fruit on every branch; with the motto Dum convellor mitescunt, or Conquassata sed ferax.

That purely intellectual life of the individual has its counterpart in humanity as a whole. For there, too, the real life is the life of the will, both in the empirical and in the transcendental meaning of the word. The purely intellectual life of humanity lies in its effort to increase knowledge by means of the sciences, and its desire to perfect the arts. Both science and art thus advance slowly from one generation to another, and grow with the centuries, every race as it hurries by furnishing its contribution. This intellectual life, like some gift from heaven, hovers over the stir and movement of the world; or it is, as it were, a sweet-scented air developed out of the ferment itself — the real life of mankind, dominated by will; and side by side with the history of nations, the history of philosophy, science and art takes its innocent and bloodless way.

Posted in On Genius

On Genius: Piece I

No difference of rank, position, or birth, is so great as the gulf that separates the countless millions who use their head only in the service of their belly, in other words, look upon it as an instrument of the will, and those very few and rare persons who have the courage to say: No! it is too good for that; my head shall be active only in its own service; it shall try to comprehend the wondrous and varied spectacle of this world, and then reproduce it in some form, whether as art or as literature, that may answer to my character as an individual. These are the truly noble, the real noblesse of the world. The others are serfs and go with the soil — glebae adscripti. Of course, I am here referring to those who have not only the courage, but also the call, and therefore the right, to order the head to quit the service of the will; with a result that proves the sacrifice to have been worth the making. In the case of those to whom all this can only partially apply, the gulf is not so wide; but even though their talent be small, so long as it is real, there will always be a sharp line of demarcation between them and the millions.

The correct scale for adjusting the hierarchy of intelligences is furnished by the degree in which the mind takes merely individual or approaches universal views of things. The brute recognizes only the individual as such: its comprehension does not extend beyond the limits of the individual. But man reduces the individual to the general; herein lies the exercise of his reason; and the higher his intelligence reaches, the nearer do his general ideas approach the point at which they become universal.]

The works of fine art, poetry and philosophy produced by a nation are the outcome of the superfluous intellect existing in it.

For him who can understand aright — cum grano salis — the relation between the genius and the normal man may, perhaps, be best expressed as follows: A genius has a double intellect, one for himself and the service of his will; the other for the world, of which he becomes the mirror, in virtue of his purely objective attitude towards it. The work of art or poetry or philosophy produced by the genius is simply the result, or quintessence, of this contemplative attitude, elaborated according to certain technical rules.

The normal man, on the other hand, has only a single intellect, which may be called subjective by contrast with the objective intellect of genius. However acute this subjective intellect may be — and it exists in very various degrees of perfection — it is never on the same level with the double intellect of genius; just as the open chest notes of the human voice, however high, are essentially different from the falsetto notes. These, like the two upper octaves of the flute and the harmonics of the violin, are produced by the column of air dividing itself into two vibrating halves, with a node between them; while the open chest notes of the human voice and the lower octave of the flute are produced by the undivided column of air vibrating as a whole. This illustration may help the reader to understand that specific peculiarity of genius which is unmistakably stamped on the works, and even on the physiognomy, of him who is gifted with it. At the same time it is obvious that a double intellect like this must, as a rule, obstruct the service of the will; and this explains the poor capacity often shown by genius in the conduct of life. And what specially characterizes genius is that it has none of that sobriety of temper which is always to be found in the ordinary simple intellect, be it acute or dull.