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Posts Tagged ‘Søren Kierkegaard’

16 MARCH, 2015

In Defense of Boredom: 200 Years of Ideas on the Virtues of Not-Doing from Some of Humanity’s Greatest Minds

By:

Bertrand Russell, Søren Kierkegaard, Andrei Tarkovsky, Susan Sontag, Adam Phillips, Renata Adler, and more.

“I can excuse anything but boredom,” Hedy Lamarr famously quipped. It is befitting that the woman who invented the technology that laid the foundation for wifi would provide the de facto motto of the Information Age. Today, amid our cult of productivity, we’ve come to see boredom as utterly inexcusable — the secular equivalent of a mortal sin. We run from it as if to be caught in our own unproductive company were a profound personal failure. We are no longer able, let alone willing, to do nothing all alone with ourselves.

And yet boredom is not only an adaptive emotion but a vital one — with its related faculties of contemplation, solitude, and stillness, it is essential for the life of the mind and the life of the spirit, for art and science in equal measure.

When Jane Goodall set out to turn her childhood dream into reality, she spent three years squatting in the dirt to patiently perform repetitive work that required an enormous capacity for boredom — something at the root of the art of observation upon which all science rests. A capacity for boredom is equally central to the arts. Without boredom, there would be no daydreaming and no room for reflection. Without “positive constructive daydreaming,” there is no creativity; without reflection, we are no longer able to respond and instead merely react.

To be bored is to be unafraid of our interior lives — a form of moral courage central to being fully human. Gathered below are some of the most enduring and insightful meditations on boredom and its paradoxical blessings I’ve encountered over the years.

BERTRAND RUSSELL

In his 1930 classic The Conquest of Happiness (public library), British philosopher Bertrand Russell (May 18, 1872–February 2, 1970) turned his characteristically prescient eye to the problem of boredom, why our dread of it is a self-inflicted wound, and how our quest to eliminate it from our lives also robs us of some absolutely vital faculties.

In a chapter titled “Boredom and Excitement,” Russell writes:

We are less bored than our ancestors were, but we are more afraid of boredom. We have come to know, or rather to believe, that boredom is not part of the natural lot of man, but can be avoided by a sufficiently vigorous pursuit of excitement.

He makes an especially timely note of how the hedonic treadmill of consumerism becomes our chronic, and chronically futile, attempt at running from boredom:

As we rise in the social scale the pursuit of excitement becomes more and more intense. Those who can afford it are perpetually moving from place to place, carrying with them as they go gaiety, dancing and drinking, but for some reason always expecting to enjoy these more in a new place. Those who have to earn a living get their share of boredom, of necessity, in working hours, but those who have enough money to be freed from the need of work have as their ideal a life completely freed from boredom. It is a noble ideal, and far be it from me to decry it, but I am afraid that like other ideals it is more difficult to achievement than the idealists suppose. After all, the mornings are boring in proportion as the previous evenings were amusing. There will be middle age, possibly even old age. At twenty men think that life will be over at thirty… Perhaps it is as unwise to spend one’s vital capital as one’s financial capital. Perhaps some element of boredom is a necessary ingredient in life. A wish to escape from boredom is natural; indeed, all races of mankind have displayed it as opportunity occurred… Wars, pogroms, and persecutions have all been part of the flight from boredom; even quarrels with neighbors have been found better than nothing. Boredom is therefore a vital problem for the moralist, since at least half the sins of mankind are caused by the fear of it.

And yet Russell recognizes the vitalizing value of this greatly reviled state, outlining two distinct types of boredom:

Boredom, however, is not to be regarded as wholly evil. There are two sorts, of which one is fructifying, while the other is stultifying. The fructifying kind arises from the absence of drugs and the stultifying kind from the absence of vital activities.

Our frantic flight from boredom, he admonishes, results in a paradoxical relationship with excitement, wherein we’re at once addicted to its intake and desensitized to its effects:

What applies to drugs applies also, within limits, to every kind of excitement. A life too full of excitement is an exhausting life, in which continually stronger stimuli are needed to give the thrill that has come to be thought an essential part of pleasure. A person accustomed to too much excitement is like a person with a morbid craving for pepper, who comes last to be unable even to taste a quantity of pepper which would cause anyone else to choke. There is an element of boredom which is inseparable from the avoidance of too much excitement, and too much excitement not only undermines the health, but dulls the palate for every kind of pleasure, substituting titillations for profound organic satisfactions, cleverness for wisdom, and jagged surprises for beauty… A certain power of enduring boredom is therefore essential to a happy life, and is one of the things that ought to be taught to the young.

Indeed, the cultivation of this core capacity early in life fortifies the psychological immune system of the adult. Nearly a century before the iPad, which is now swiftly shoved in the screen-hungry hands of every toddler bored to disgruntlement, Russell writes:

The capacity to endure a more or less monotonous life is one which should be acquired in childhood. Modern parents are greatly to blame in this respect; they provide their children with far too many passive amusements… and they do not realize the importance to a child of having one day like another, except, of course, for somewhat rare occasions.

Instead, he exhorts parents to allow children the freedom to experience “fruitful monotony,” which invites inventiveness and imaginative play — in other words, the great childhood joy and developmental achievement of learning to “do nothing with nobody all alone by yourself.” Russell writes:

The pleasures of childhood should in the main be such as the child extracts from his environment by means of some effort and inventiveness. Pleasures which are exciting and at the same time involve no physical exertion, such, for example, as the theatre, should occur very rarely. The excitement is in the nature of a drug, of which more and more will come to be required, and the physical passivity during the excitement is contrary to instinct. A child develops best when, like a young plant, he is left undisturbed in the same soil. Too much travel, too much variety of impressions, are not good for the young, and cause them as they grow up to become incapable of enduring fruitful monotony.

I do not mean that monotony has any merits of its own; I mean only that certain good things are not possible except where there is a certain degree of monotony… A generation that cannot endure boredom will be a generation of little men, of men unduly divorced from the slow processes of nature, of men in whom every vital impulse slowly withers, as though they were cut flowers in a vase.

Read more here.

SØREN KIERKEGAARD

Danish philosopher Søren Kierkegaard (May 5, 1813–November 11, 1855) was a man of such timeless insight and prescience that he was able to explain, nearly two centuries ago, such presently pertinent issues as the psychology of online trolling and bullying, the reason why we conform, and our greatest source of unhappiness.

He turned the same perceptive eye to the problem of boredom in a section of his 1843 masterwork Either/Or: A Fragment of Life (public library), framing boredom as existential emptiness defined not by an absence of stimulation but by an absence of meaning — something that explains why we can, today more than at any other point in history, feel overstimulated but bored.

Thirty-year-old Kierkegaard bemoans his “utterly meaningless” life and writes:

How dreadful boredom is — how dreadfully boring; I know no stronger expression, no truer one, for like is recognized only by like… I lie prostrate, inert; the only thing I see is emptiness, the only thing I live on is emptiness, the only thing I move in is emptiness. I do not even suffer pain… Pain itself has lost its refreshment for me. If I were offered all the glories of the world or all the torments of the world, one would move me no more than the other; I would not turn over to the other side either to attain or to avoid. I am dying death. And what could divert me? Well, if I managed to see a faithfulness that withstood every ordeal, an enthusiasm that endured everything, a faith that moved mountains; if I were to become aware of an idea that joined the finite and the infinite.

He illuminates our modern cult of productivity and our compulsive busyness as a hedge against that dreaded boredom:

Boredom is the root of all evil. It is very curious that boredom, which itself has such a calm and sedate nature, can have such a capacity to initiate motion. The effect that boredom brings about is absolutely magical, but this effect is one not of attraction but of repulsion.

Such a conception explains, for instance, why all the cute-cat listicles spewed by the BuzzWorthy establishment of commodified distraction are hapless in assuaging the soul’s cry — which is, after all, the task of philosophy — in the face of such terrifying boredom springing from a lack of meaning. Alan Watts, another sage of the ages, termed such futile strategies of diversion “orgasm without release.” Noting that such “misguided diversion” is itself the source of existential boredom — which is “partly an acquired immediacy” — Kierkegaard adds:

It seems doubtful that a remedy against boredom can give rise to boredom, but it can give rise to boredom only insofar as it is used incorrectly. A mistaken, generally eccentric diversion has boredom within itself, and thus it works its way up and manifests itself as immediacy.

And yet boredom, he argues, is our basic constitution:

All human beings, then, are boring. The very word indicates the possibility of a classification. The word “boring” can designate just as well a person who bores others as someone who bores himself. Those who bore others are the plebeians, the crowd, the endless train of humanity in general; those who bore themselves are the chosen ones, the nobility. How remarkable it is that those who do not bore themselves generally bore others; those, however, who bore themselves entertain others.

Echoing his own admonition against our busyness as a distraction from living, he adds:

Generally, those who do not bore themselves are busy in the world in one way or another, but for that very reason they are, of all people, the most boring of all, the most unbearable… The other class of human beings, the superior ones, are those who bore themselves… They generally amuse others — at times in a certain external way the masses, in a deeper sense their co-initiates. The more thoroughly they bore themselves, the more potent the medium of diversion they offer others, also when the boredom reaches its maximum, since they either die of boredom (the passive category) or shoot themselves out of curiosity (the active category).

So what, then, are we to do to protect ourselves against the great evil of boredom? As its counterpoint, Kierkegaard offers the virtue of “idleness” — a concept he uses much like we use the notion of stillness today, a quality of being necessary for mindful presence with our own lives. Kierkegaard writes:

Idleness as such is by no means a root of evil; on the contrary, it is a truly divine life, if one is not bored… Idleness, then, is so far from being the root of evil that it is rather the true good. Boredom is the root of evil; it is that which must be held off. Idleness is not the evil; indeed, it may be said that everyone who lacks a sense for it thereby shows that he has not raised himself to the human level.

Read more here.

ARTHUR SCHOPENHAUER

Long before contemporary psychologists coined the term “hedonic treadmill” to describe our compulsive consumerism and how quickly after we attain sought-after benchmarks of achievement they lose their luster, the great German philosopher Arthur Schopenhauer (February 22, 1788–September 21, 1860) contemplated the role of boredom, which he defined as “the feeling of the emptiness of life,” in our eternally unsatisfying dance with satisfaction. In The Essays of Schopenhauer (free download; public library) — the same excellent volume that gave us Schopenhauer on style and his prescient admonition about the ethics of online publishing — he writes:

In the present age, which is intellectually impotent and remarkable for its veneration of what is bad in every form … the pantheists make bold to say that life is, as they call it, “an end-in itself.” If our existence in this world were an end-in-itself, it would be the most absurd end that was ever determined; even we ourselves or any one else might have imagined it.

Life presents itself next as a task, the task, that is, of [making a living]. If this is solved, then that which has been won becomes a burden, and involves the second task of its being got rid of in order to ward off boredom, which, like a bird of prey, is ready to fall upon any life that is secure from want. So that the first task is to win something, and the second, after the something has been won, to forget about it, otherwise it becomes a burden.

With his characteristic pessimism, he argues that the satisfaction of our needs invariably leads to boredom and “boredom is immediately followed by fresh needs,” which leaves us seeped in meaninglessness:

Man is a compound of needs, which are difficult to satisfy… If they are satisfied, all he is granted is a state of painlessness, in which he can only give himself up to boredom. This is a precise proof that existence in itself has no value, since boredom is merely the feeling of the emptiness of life. If, for instance, life, the longing for which constitutes our very being, had in itself any positive and real value, boredom could not exist; mere existence in itself would supply us with everything, and therefore satisfy us. But our existence would not be a joyous thing unless we were striving after something; distance and obstacles to be overcome then represent our aim as something that would satisfy us — an illusion which vanishes when our aim has been attained… Even sensual pleasure itself is nothing but a continual striving, which ceases directly its aim is attained. As soon as we are not engaged in one of these two ways, but thrown back on existence itself, we are convinced of the emptiness and worthlessness of it; and this it is we call boredom.

Schopenhauer, of course, was a masterful craftsman whose main material was pessimism. One need not subscribe to the same dismal disposition to find a glimmering kernel of wisdom under the drab flesh of his ideas. For, as Annie Dillard wrote in her luminous meditation on prioritizing presence over productivity, sensory satisfaction and spiritual satisfaction are very different things — only the former is finite in its attainment and thus destined for the crucible of boredom; in the pursuit of the latter, boredom is our comrade rather than enemy, the necessary stillness-ground of contemplation reels us back from our compulsive business of doing and into a deeply present state of being.

WALTER BENJAMIN

In his indispensable Illuminations: Essays and Reflections (public library), German philosopher, cultural theorist, and literary critic Walter Benjamin (July 15, 1892–September 26, 1940) explores the role of boredom in the context of his larger meditation on the role of storytelling in setting wisdom apart from information. Arguing that the rise of information has precipitated the decline of storytelling, he calls out our allergy to boredom as a particularly perilous affliction of the Information Age. Half a century before its present metastasis, Benjamin admonishes against this spiritual malady:

There is nothing that commends a story to memory more effectively than that chaste compactness which precludes psychological analysis. And the more natural the process by which the storyteller forgoes psychological shading, the greater becomes the story’s claim to a place in the memory of the listener, the more completely is it integrated into his own experience, the greater will be his inclination to repeat it to someone else someday, sooner or later. This process of assimilation, which takes place in depth, requires a state of relaxation which is becoming rarer and rarer. If sleep is the apogee of physical relaxation, boredom is the apogee of mental relaxation. Boredom is the dream bird that hatches the egg of experience. A rustling in the leaves drives him away. His nesting places — the activities that are intimately associated with boredom — are already extinct in the cities and are declining in the country as well. With this the gift for listening is lost and the community of listeners disappears. For storytelling is always the art of repeating stories, and this art is lost when the stories are no longer retained. It is lost because there is no more weaving and spinning to go on while they are being listened to. The more self-forgetful the listener is, the more deeply is what he listens to impressed upon his memory. When the rhythm of work has seized him, he listens to the tales in such a way that the gift of retelling them comes to him all by itself. This, then, is the nature of the web in which the gift of storytelling is cradled. This is how today it is becoming unraveled at all its ends after being woven thousands of years ago in the ambience of the oldest forms of craftsmanship.

Read more here.

SUSAN SONTAG

Susan Sontag (January 16, 1933–December 28, 2004) used her diaries as a record of her reading and rereading diet, which was extensive and voracious — she read, by her own admission, eight to ten hours a day. With her formidable intellect, she took threads of thought encountered through her reading — including the ideas of Kierkegaard, Schopenhauer, and Benjamin, all of whom she noted in her journals — and wove them into the fabric of her own ideas, which is invariably the combinatorial task of the creative mind.

In a diary entry from As Consciousness Is Harnessed to Flesh: Journals and Notebooks, 1964–1980 (public library) — the same treasure trove that gave us Sontag’s wisdom on love, art, writing, censorship, and aphorisms, and her illustrated insights on love — comes a meditation on the creative purpose of boredom as a form of attention:

Function of boredom. Good + bad

[Arthur] Schopenhauer the first imp[ortant] writer to talk about boredom (in his Essays) — ranks it with “pain” as one of the twin evils of life (pain for have-nots, boredom for haves— it’s a question of affluence).  

People say “it’s boring” — as if that were a final standard of appeal, and no work of art had the right to bore us.  

But most of the interesting art of our time is boring. Jasper Johns is boring. Beckett is boring, Robbe-Grillet is boring. Etc. Etc.  

Maybe art has to be boring, now. (Which obviously doesn’t mean that boring art is necessarily good — obviously.)  

We should not expect art to entertain or divert any more. At least, not high art.  

Boredom is a function of attention. We are learning new modes of attention — say, favoring the ear more than the eye— but so long as we work within the old attention-frame we find X boring … e.g. listening for sense rather than sound (being too message-oriented). Possibly after repetition of the same single phrase or level of language or image for a long while — in a given written text or piece of music or film, if we become bored, we should ask if we are operating in the right frame of attention. Or — maybe we are operating in one right frame, where we should be operating in two simultaneously, thus halving the load on each (as sense and sound).

RENATA ADLER

Because boredom is such an elemental force of human life, its exploration need not be confined to nonfiction and epistemological discourse. In her 1976 novel Speedboat (public library), author and critic Renata Adler (b. October 19, 1938) captures paradoxical interplay of boredom and its counterpoint, attention:

It is not at all self-evident what boredom is. It implies, for example, an idea of duration. It would be crazy to say, For three seconds there, I was bored. It implies indifference but, at the same time, requires a degree of attention. One cannot properly be said to be bored by anything one has not noticed, or in a coma, or asleep. But this I know, or think I know, that idle people are often bored and bored people, unless they sleep a lot, are cruel. It is no accident that boredom and cruelty are great preoccupations in our time. They flourish in a single region of the mind.

ANDREI TARKOVSKY

Russian filmmaker and writer Andrei Tarkovsky (April 4, 1932–December 29, 1986) is one of the most influential figures in the history of cinema. Ingmar Bergman considered him the greatest director, “one who invented a new language.” His films speak to the simplest and often most difficult aspects of life with the great subtlety and elegance of that new language. In this excerpt from a vintage documentary, he explores one such aspect directly — the necessity of being alone with oneself:

Since the video subtitles convey only a selective portion of what Tarkovsky actually says — quite distractingly so — I asked my friend Julia to help with a proper transcription, which she kindly did:

What would you like to tell people?

I don’t know… I think I’d like to say only that they should learn to be alone and try to spend as much time as possible by themselves. I think one of the faults of young people today is that they try to come together around events that are noisy, almost aggressive at times. This desire to be together in order to not feel alone is an unfortunate symptom, in my opinion. Every person needs to learn from childhood how to be spend time with oneself. That doesn’t mean he should be lonely, but that he shouldn’t grow bored with himself because people who grow bored in their own company seem to me in danger, from a self-esteem point of view.

ADAM PHILLIPS

Children have a way of asking deceptively simple yet existentially profound questions. Among them, argues the celebrated British psychoanalyst and writer Adam Phillips (b. September 19, 1954), is “What shall we do now?”

In a deeply satisfying essay titled “On Being Bored,” found in his altogether spectacular 1993 collection On Kissing, Tickling, and Being Bored: Psychoanalytic Essays on the Unexamined Life (public library), Phillips writes:

Every adult remembers, among many other things, the great ennui of childhood, and every child’s life is punctuated by spells of boredom: that state of suspended anticipation in which things are started and nothing begins, the mood of diffuse restlessness which contains that most absurd and paradoxical wish, the wish for a desire.

Phillips, of course, is writing more than two decades before the modern internet had given us the ubiquitous “social web” that envelops culture today. This lends his insights a new layer of poignancy as we consider the capacity for boredom — not only in children, though especially in children, but also in adults — amidst our present age of constant access to and unmediated influx of external stimulation. This is particularly pause-giving considering the developmental function of boredom in shaping our psychological constitution and the way we learn to pay attention to the world — or not. Phillips writes:

Boredom is actually a precarious process in which the child is, as it were, both waiting for something and looking for something, in which hope is being secretly negotiated; and in this sense boredom is akin to free-floating attention. In the muffled, sometimes irritable confusion of boredom the child is reaching to a recurrent sense of emptiness out of which his real desire can crystallize… The capacity to be bored can be a developmental achievement for the child.

And yet the child’s boredom evokes in adults a reprimand, a sense of disappointment, an accusation of failure — that is, provided boredom is even agreed to or acknowledged in the first place — commonly alleviated today, twenty years later, by sticking a digital device in the child’s hands. In a certain sense, we treat boredom like we treat childishness itself — as something to be overcome and grown out of, rather than simply as a different mode of being, an essential one at that. Phillips writes:

How often, in fact, the child’s boredom is met by that most perplexing form of disapproval, the adult’s wish to distract him — as though the adults have decided that the child’s life must be, or be seen to be, endlessly interesting. It is one of the most oppressive demands of adults that the child should be interested, rather than take time to find what interests him. Boredom is integral to the process of taking one’s time.

Read more here.

* * *

For more on boredom’s sister faculties, see Alan Watts on how to live with presence, Wendell Berry on the grace of solitude, and Sara Maitland on how to be alone in the modern world, then test yourself on the Boredom Proneness Scale.

Photographs: Bertrand Russell by Hulton Getty; Søren Kierkegaard by Niels Christian Kierkegaard; Arthur Schopenhauer by Jacob Seib; Susan Sontag by Peter Hujar; Renata Adler by Marilyn K. Yee; Adam Phillips by Murdo Macleod

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14 JANUARY, 2015

Kierkegaard on Boredom, Why Cat Listicles Fail to Answer the Soul’s Cry, and the Only True Cure for Existential Emptiness

By:

“The more a person limits himself, the more resourceful he becomes.”

Boredom has a long cultural history and an adaptive function in human life — it serves a vital creative purpose and protects us by helping us tolerate open-endedness; in childhood, it becomes the wellspring of imaginative play. And yet we live in a culture that seems obsessed with eradicating boredom, as if it were Ebola or global poverty, and replacing it with a peculiar modern form of active idleness oozing from our glowing screens.

No thinker in the history of humanity has done more to shed light on both the problem of boredom and its existential solution than Danish philosopher Søren Kierkegaard — a man of such timeless insight into the fundamental desiderata of the human soul that he was able to explain, in the middle of the nineteenth century, the psychology of online trolling and bullying, the reason for the eternal tension between the majority and the minority, and why anxiety fuels creativity rather than stifling it.

In a section of his 1843 masterwork Either/Or: A Fragment of Life (public library), which also gave us Kierkegaard on our greatest source of unhappiness, the Danish philosopher defines boredom as a sense of emptiness and examines it not as an absence of stimulation but as an absence of meaning — an idea that also explains why it’s possible, today more than ever, to be overstimulated but existentially bored.

Bemoaning how “utterly meaningless” his life has become, 30-year-old Kierkegaard writes:

How dreadful boredom is — how dreadfully boring; I know no stronger expression, no truer one, for like is recognized only by like… I lie prostrate, inert; the only thing I see is emptiness, the only thing I live on is emptiness, the only thing I move in is emptiness. I do not even suffer pain… Pain itself has lost its refreshment for me. If I were offered all the glories of the world or all the torments of the world, one would move me no more than the other; I would not turn over to the other side either to attain or to avoid. I am dying death. And what could divert me? Well, if I managed to see a faithfulness that withstood every ordeal, an enthusiasm that endured everything, a faith that moved mountains; if I were to become aware of an idea that joined the finite and the infinite.

In this conception, boredom becomes indeed an emptiness of meaning rather than a lack of diversion. In fact, Kierkegaard likely influenced Tolstoy when the beloved Russian author, in his own existential quest for meaning, asserted that “for man to be able to live he must either not see the infinite, or have such an explanation of the meaning of life as will connect the finite with the infinite.”

Kierkegaard also illuminates our modern cult of productivity and our compulsive busyness as a hedge against that dreaded boredom:

Boredom is the root of all evil. It is very curious that boredom, which itself has such a calm and sedate nature, can have such a capacity to initiate motion. The effect that boredom brings about is absolutely magical, but this effect is one not of attraction but of repulsion.

Such a conception explains, for instance, why all the cute-cat listicles spewed by the BuzzWorthy establishment of commodified distraction are hapless in assuaging the soul’s cry — which is, after all, the task of philosophy — in the face of such terrifying boredom springing from a lack of meaning. Alan Watts, another prescient sage of the ages, termed such futile strategies of diversion “orgasm without release.” Noting that such “misguided diversion” is itself the source of existential boredom — which is “partly an acquired immediacy” — Kierkegaard adds:

It seems doubtful that a remedy against boredom can give rise to boredom, but it can give rise to boredom only insofar as it is used incorrectly. A mistaken, generally eccentric diversion has boredom within itself, and thus it works its way up and manifests itself as immediacy.

Illustration by Edward Gorey from 'The Shrinking of Treehorn' by Florence Parry Heide. Click image for more.

Kierkegaard laments that “habit and boredom have gained the upper hand to such a degree” in society and argues that this stems from how deeply boredom is woven into the fabric of our cultural mythology:

Adam was bored because he was alone; therefore Eve was created. Since that moment, boredom entered the world and grew in quantity in exact proportion to the growth of population. Adam was bored alone; then Adam and Eve were bored together; then Adam and Eve and Cain and Abel were bored en famille. After that, the population of the world increased and the nations were bored en masse.

In a remark at once amusing and disquieting in the context of modern childhood — recently, while playing with my four-year-old niece, she pressed her thumb into the circle portion of my arm tattoo as one would press a device button, expecting it to perform some entertaining animation and being visibly disappointed when it didn’t — Kierkegaard offers an illustrative example of this mythology’s aftermath:

How corrupting boredom is, everyone recognizes also with regard to children. As long as children are having a good time, they are always good. This can be said in the strictest sense, for if they at times become unmanageable even while playing, it is really because they are beginning to be bored; boredom is already coming on, but in a different way. Therefore, when selecting a nursemaid, one always considers essentially not only that she is sober, trustworthy, and good-natured but also takes into esthetic consideration whether she knows how to entertain children. Even if she had all the other excellent virtues, one would not hesitate to give her the sack if she lacked this qualification.

[…]

It would be quite impossible to prevail if one wanted to demand a divorce because one’s wife is boring, or demand that a king be dethroned because he is boring to behold, or that a clergyman be exiled because he is boring to listen to, or that a cabinet minister be dismissed or a journalist be executed because he is frightfully boring.

And yet boredom, he argues, is our basic constitution:

All human beings, then, are boring. The very word indicates the possibility of a classification. The word “boring” can designate just as well a person who bores others as someone who bores himself. Those who bore others are the plebeians, the crowd, the endless train of humanity in general; those who bore themselves are the chosen ones, the nobility. How remarkable it is that those who do not bore themselves generally bore others; those, however, who bore themselves entertain others.

Illustration by Maira Kalman from 'Ah-Ha to Zig-Zag,' a most unusual alphabet book. Click image for more.

Echoing his own admonition against our busyness as a distraction from living, he adds:

Generally, those who do not bore themselves are busy in the world in one way or another, but for that very reason they are, of all people, the most boring of all, the most unbearable… The other class of human beings, the superior ones, are those who bore themselves… They generally amuse others — at times in a certain external way the masses, in a deeper sense their co-initiates. The more thoroughly they bore themselves, the more potent the medium of diversion they offer others, also when the boredom reaches its maximum, since they either die of boredom (the passive category) or shoot themselves out of curiosity (the active category).

So what, then, are we to do to protect ourselves against the great evil of boredom? As its counterpoint, Kierkegaard offers the virtue of “idleness” — a concept he uses much like we use the notion of stillness today, a quality of being necessary for mindful presence with our own lives. Kierkegaard writes:

Idleness as such is by no means a root of evil; on the contrary, it is a truly divine life, if one is not bored… Idleness, then, is so far from being the root of evil that it is rather the true good. Boredom is the root of evil; it is that which must be held off. Idleness is not the evil; indeed, it may be said that everyone who lacks a sense for it thereby shows that he has not raised himself to the human level.

Much of this, of course, is semantic play, further complicated by the messiness of translation. But Kierkegaard’s distinction between boredom and idleness seems rather similar to Van Gogh’s distinction between the two types of idlers. Implicit to the positive counterpoint of the perilous kind is the “fertile solitude” necessary for a full life.

Echoing Seneca’s timeless admonition against compulsive busyness, he admonishes against our tendency to conceive of life as a series of tasks to be accomplished rather than moments to be filled with living:

There is an indefatigable activity that shuts a person out of the world of spirit and places him in a class with the animals, which instinctively must always be in motion. There are people who have an extraordinary talent for transforming everything into a business operation, whose whole life is a business operation, who fall in love and are married, hear a joke, and admire a work of art with the same businesslike zeal with which they work at the office. The Latin proverb otium est pulvinar diaboli [idleness is the devil’s pillow] is quite correct, but the devil does not find time to lay his head on this pillow if one is not bored. But since people believe that it is man’s destiny to work, the antithesis idleness/work is correct. I assume that it is man’s destiny to amuse himself, and therefore my antithesis is no less correct.

Illustration for 'Alice in Wonderland' by Lisbeth Zwerger. Click image for more.

Our compulsive busyness also manifests itself in how we attempt to relieve ourselves of boredom — a strategy he explains through the agricultural metaphor of crop rotation done badly, which “consists in continually changing the soil,” a sort of grasping after “the boundless infinity of change.” Kierkegaard explains the failure of this boredom-alleviation method, which twentieth-century psychologists would come to term “the hedonic treadmill” of consumerism:

This rotation of crops is the vulgar, inartistic rotation and is based on an illusion. One is weary of living in the country and moves to the city; one is weary of one’s native land and goes abroad; one is [weary of Europe] and goes to America etc.; one indulges in the fanatical hope of an endless journey from star to star. Or there is another direction, but still extensive. One is weary of eating on porcelain and eats on silver; wearying of that, one eats on gold; one burns down half of Rome in order to visualize the Trojan conflagration. This method cancels itself and is the spurious infinity.

This he counters with the correct strategy — a method akin to mindfulness training, which emerges again and again, across every major spiritual tradition and secular school of thought, as our most promising gateway to happiness. Kierkegaard writes:

The method I propose does not consist in changing the soil but, like proper crop rotation, consists in changing the method of cultivation and the kinds of crops. Here at once is the principle of limitation, the sole saving principle in the world. The more a person limits himself, the more resourceful he becomes. A solitary prisoner for life is extremely resourceful; to him a spider can be a source of great amusement… What a meticulous observer one becomes, detecting every little sound or movement. Here is the extreme boundary of that principle that seeks relief not through extensity but through intensity.

Illustration by Maurice Sendak from 'Open House for Butterflies' by Ruth Krauss. Click image for more.

A masterwork of timeless insight, Either/Or is infinitely rewarding in its totality. Complement it with legendary psychoanalyst Adam Phillips on why the capacity for boredom is essential for a full life and How to Do Nothing with Nobody All Alone by Yourself, a wonderful vintage field guide to joyful solitude, then revisit Kierkegaard on why haters hate.

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26 NOVEMBER, 2014

Kierkegaard on the Individual vs. the Crowd, Why We Conform, and the Power of the Minority

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“Truth always rests with the minority … because the minority is generally formed by those who really have an opinion, while the strength of a majority is illusory, formed by the gangs who have no opinion.”

“When you adopt the standards and the values of someone else,” Eleanor Roosevelt wrote in her spectacular meditation on happiness and conformity, “you surrender your own integrity [and] become, to the extent of your surrender, less of a human being.” And yet conformity is not only a survival strategy for us but also something institutionally indoctrinated in our culture.

A century earlier, the great Danish writer and thinker Søren Kierkegaard, celebrated as the first true existentialist philosopher and an active proponent of the benefits of keeping a diary, contemplated this eternal tension between the individual and the crowd. Writing in The Diary of Søren Kierkegaard (public library | IndieBound) — the same fantastic window into his inner world that gave us Kierkegaard’s prescient insight on the psychology of online trolling and bullying — he considers how our incapacity for quiet contemplation cuts us off from our true self and instead causes us to adopt by passive absorption the ideals of others.

Lamenting the tendency to take our values from the “very loud talk” of the crowd rather than by “each individual going alone into his secret closet to commune quietly with himself” — something he had come to consider the root of our unhappiness — he writes:

One can very well eat lettuce before its heart has been formed; still, the delicate crispness of the heart and its lovely frizz are something altogether different from the leaves. It is the same in the world of the spirit. Being too busy has this result: that an individual very, very rarely is permitted to form a heart; on the other hand, the thinker, the poet, or the religious personality who actually has formed his heart, will never be popular, not because he is difficult, but because it demands quiet and prolonged working with oneself and intimate knowledge of oneself as well as a certain isolation.

A year later, in 1847, Kierkegaard revisits the question of the individual and the crowd:

The evolution of the world tends to show the absolute importance of the category of the individual apart from the crowd… But as yet we have not come very far concretely, though it is recognized in abstracto. That explains why it still impresses people as prideful and overweening arrogance to speak of the separate individual, whereas this precisely is truly human: each and every one is an individual.

And yet, Kierkegaard argues, most of us find it too daunting to live as individuals and instead opt for the consolations of the crowd:

Most people become quite afraid when each is expected to be a separate individual. Thus the matter turns and revolves upon itself. One moment a man is supposed to be arrogant, setting forth this view of the individual, and the next, when the individual is about to carry it out in practice, the idea is found to be much too big, too overwhelming for him.

Illustration from 'How to Be a Nonconformist,' a 1968 satire of conformity-culture written and illustrated by a high school girl. Click image for more.

Conformity becomes our hedge against this overwhelming idea:

Of course it is more secure to have a solid position in life, some official appointment which does not demand nearly as much of one… Most people lead far too sheltered lives, and for that reason they get to know [the divine] so little. They have permanent positions, they never put in their utmost effort…

Another year later, he returns to the subject and argues that the real arrogance is not in living up to our individuality but in denying it, and in effect denying the individuality of others:

Each human being has infinite reality, and it is pride and arrogance in a person not to honor his fellow-man…. It is a paralogism that one thousand human beings are worth more than one… The central point about being human is that the unit “1” is the highest; “1000” counts for less.

Two years later, in 1850, Kierkegaard makes a poignant case for the vital role of the minority as an antidote to the chronic groupthink of the majority:

Truth always rests with the minority, and the minority is always stronger than the majority, because the minority is generally formed by those who really have an opinion, while the strength of a majority is illusory, formed by the gangs who have no opinion — and who, therefore, in the next instant (when it is evident that the minority is the stronger) assume its opinion, which then becomes that of the majority, i.e., becomes nonsense by having the whole [mass] on its side, while Truth again reverts to a new minority.

In regard to Truth, this troublesome monster, the majority, the public, etc., fares in the same way as we say of someone who is traveling to regain his health: he is always one station behind.

Two centuries before Zadie Smith wrote about the privilege of self-actualization, Kierkegaard is keenly aware of the class element in this interplay between minority and majority, between the individual and the crowd:

I want people to sit up and take notice, to prevent them from idling away and wasting their lives. Aristocrats take it for granted that a lot of people will always go to waste. But they keep silent about it; they live sheltered lives pretending that all these many, many people simply do not exist. That is what is ungodly about the superior status of the aristocrats; in order to be comfortable themselves they do not even call attention to anything.

Vowing not to be like the aristocrats himself, he — a self-described “complete composite of dialectics” — offers his own solution:

I will call the attention of the crowd to their own ruination. And if they don’t want to see it willingly, I shall make them see it by fair means or foul. Please understand me — or, at least, do not misunderstand me. I do not intend to beat them… I will force them to beat me. Thus I actually compel them. For if they begin to beat me, they will probably pay attention; and if they kill me, they most definitely will pay attention, and I shall have won an absolute victory.

Kierkegaard’s rationale behind this strategy is rather humanistic in considering what it takes to awaken the individual human spirit from the trance of the crowd:

[Individuals] are not so corrupt that they actually wish to do evil, but they are blinded, and don’t really know what they are doing. It is all a matter of baiting them for decisive action… A crowd triumphs if one cedes the way, steps aside, so that it never comes to realize what it is doing. A crowd has no essential viewpoint; therefore if it happens to kill a man it is eo ipso halted; it pays heed and comes to its senses.

He later adds:

Nobody wants to be this strenuous thing: an individual; it demands an effort. But everywhere services are readily offered through the phony substitute: a few! Let us get together and be a gathering, then we can probably manage. Therein lies mankind’s deepest demoralization.

Photographs from 'Exactitudes,' a global project highlighting the implicit conformity of subcultures. Click image for more.

But Kierkegaard’s most poignant point arrives shortly before his death, in 1854, when he addresses with prescient precision our modern anxiety about being alone, stressing its absolute vitality in living up to our individual potential:

The yardstick for a human being is: how long and to what degree he can bear to be alone, devoid of understanding with others.

A man who can bear being alone during a whole life-time, and alone in decisions of eternal significance, is farthest removed from the infant and the society-person who represent the animal-definition of being human.

In a remark to which Anne Lamott might have the perfect response, he adds:

Testifying to the fact that man is spirit … with the passing centuries, as polished brutishness mounts, becomes increasingly necessary, but also requires increasingly greater effort.

The Diary of Søren Kierkegaard is a short yet infinitely rewarding read. For a counterpoint to this particular excerpt, see Norman Mailer on the instinct for nonconformity, then revisit Kierkegaard on our greatest source of unhappiness and why anxiety enhances creativity rather than hinders it.

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13 OCTOBER, 2014

Why Haters Hate: Kierkegaard Explains the Psychology of Bullying and Online Trolling in 1847

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“Showing that they don’t care about me, or caring that I should know they don’t care about me, still denotes dependence.”

Celebrated as the first true existentialist philosopher, Danish writer and thinker Søren Kierkegaard (May 5, 1813–November 11, 1855) may have only lived a short life, but it was a deep one and its impact radiated widely outward, far across the centuries and disciplines and schools of thought. He was also among the multitude of famous writers who benefited from keeping a diary and nowhere does his paradoxical blend of melancholy and idealism, of despair about the human condition and optimism about the purpose of life, shine more brilliantly than in The Diary of Søren Kierkegaard (public library | IndieBound) — a compendium of Kierkegaard’s frequently intense, always astoundingly thoughtful reflections on everything from happiness and melancholy to writing and literature to self-doubt and public opinion.

In an immeasurably insightful entry from 1847, 34-year-old Kierkegaard observes a pervasive pathology of our fallible humanity, explaining the same basic psychology that lurks behind contemporary phenomena like bullying, trolling, and the general assaults of the web’s self-appointed critics, colloquially and rather appropriately known as haters.

Kierkegaard writes:

There is a form of envy of which I frequently have seen examples, in which an individual tries to obtain something by bullying. If, for instance, I enter a place where many are gathered, it often happens that one or another right away takes up arms against me by beginning to laugh; presumably he feels that he is being a tool of public opinion. But lo and behold, if I then make a casual remark to him, that same person becomes infinitely pliable and obliging. Essentially it shows that he regards me as something great, maybe even greater than I am: but if he can’t be admitted as a participant in my greatness, at least he will laugh at me. But as soon as he becomes a participant, as it were, he brags about my greatness.

That is what comes of living in a petty community.

It is unlikely that Kierkegaard was aware of what would become known as the Benjamin Franklin Effect — the Founding Father formulated his famous reverse-psychology trick for handling haters — and yet he goes on to relay an anecdote that embodies it perfectly. He recounts coming upon three young men outside his gate who, upon seeing him, “began to grin and altogether initiated the whole gamut of insolence.” As he approached them, Kierkegaard noticed that they were smoking cigars and turned to one of them, asking for a light. Suddenly, the men’s attitude took a dramatic U-turn — the seemingly simple exchange had provided precisely that invitation for participation in greatness:

Instantly, all three doffed their hats and it would seem I had done them a service by asking for a light. Ergo: the same people would be happy to cry bravo for me if I merely addressed a friendly, let alone, flattering word to them; as it is, they cry pereat [he shall perish!] and are defiant… All it amounts to is play-acting. But how invaluably interesting to have one’s knowledge of human psychology enriched in this way.

Seven years later, shortly before his untimely death, he revisits the subject in a sentiment that explains with enduring insight the psychology of haters:

Showing that they don’t care about me, or caring that I should know they don’t care about me, still denotes dependence… They show me respect precisely by showing me that they don’t respect me.

The Diary of Søren Kierkegaard may be short in both pages and lifetime covered, but it is a treasure trove of equally penetrating insights into the human experience. Complement it with Kierkegaard on our greatest source of unhappiness, then revisit Anne Lamott’s brilliant modern manifesto for handling haters.

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