“For the will, as that which is common to all, is for that reason also common: consequently, every vehement emergence of will is common, i.e. it demeans us to a mere exemplar of the species.He, who on the other hand. who wants to be altogether uncommon, that is to say great, must never let a preponderant agitation of will take his consciousness altogether, however much he is urged to do so.He must, e.g., be able to take note of the odious opinion of another without feeling his own aroused by it: indeed, there is no surer sign of greatness than ignoring hurtful or insulting expressions by attributing them without further ado, like countless other errors, to the speaker's lack of knowledge and thus merely taking note of them without feeling them.”
Quote Analysis
In this quote by Arthur Schopenhauer, the philosopher discusses the idea of greatness and individual will. He argues that those who aspire to be great must resist being consumed by their own will and emotions. Instead, they should be able to separate themselves from the opinions and actions of others, attributing hurtful expressions to ignorance rather than taking them personally. This ability to rise above personal emotions and remain unfazed by the negativity of others is seen as a sign of true greatness according to Schopenhauer.
The Importance of Individuality in the Age of Social Media
In this quote by philosopher Arthur Schopenhauer, he emphasizes the importance of maintaining one's individuality and not allowing external influences to dictate our will. In today's age of social media and constant connectivity, it is easy to get caught up in the opinions and actions of others. Schopenhauer's words serve as a reminder to stay true to oneself and not let the opinions of others impact our sense of self-worth. By embracing our uniqueness and not allowing external factors to sway us, we can strive for greatness and true individuality.
Examples of Usage:
Schopenhauer's quote highlights the importance of remaining calm and composed in the face of provocation or insult. Here are some examples of how this idea can be applied in everyday life:
Ignoring Hurtful Comments: When someone makes a rude or insulting remark towards you, you can choose to ignore it and attribute it to their lack of knowledge. This shows great strength and maturity.
Maintaining Composure: In situations where others are trying to rile you up or provoke a reaction, staying calm and collected can be a powerful display of inner strength and self-control.
Reflection Questions
In this passage, Schopenhauer discusses the idea of will and greatness in relation to how we perceive and react to the opinions of others. The text prompts us to consider how we can avoid being consumed by our will, and instead cultivate a sense of detachment and magnanimity in our interactions with others. Reflect on the following questions:
- How do you typically respond to hurtful or insulting opinions from others? Do you find yourself getting agitated and defensive, or are you able to remain detached and attribute it to the speaker's ignorance?
- What do you think Schopenhauer means by the idea of being "uncommon" and "great"? How can we strive to embody these qualities in our interactions with others?
- Have you ever observed someone who exemplifies the ability to ignore hurtful remarks without letting it affect them? How do you think they cultivate this sense of detachment and greatness?
- In what ways can developing a greater sense of detachment and magnanimity in our responses to others improve our overall well-being and relationships with those around us?
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“Common man does not speculate about the great problems. With regard to them he relies upon other people's authority, he behaves as "every decent fellow must behave,'' he is like a sheep in the herd. It is precisely this intellectual inertia that characterizes a man as a common man. Yet the common man does choose. He chooses to adopt traditional patterns or patterns adopted by other people because he is convinced that this procedure is best fitted to achieve his own welfare. And he is ready to change his ideology and consequently his mode of action whenever he becomes convinced that this would better serve his own interests.”
“Let the tutor make his charge pass everything through a sieve and lodge nothing in his head on mere authority and trust: let not Aristotle's principles be principles to him any more than those of the Stoics or Epicureans. Let this variety of ideas be set before him; he will choose if he can; if not, he will remain in doubt. Only the fools are certain and assured. For if he embraces Xenophon's and Plato's opinions by his own reasoning, they will no longer be theirs, they will be his. He who follows another follows nothing. He finds nothing; indeed he seeks nothing. We are not under a king; let each one claim his own freedom. Let him know that he knows, at least. He must imbibe their ways of thinking, not learn their precepts. And let him boldly forget, if he wants, where he got them, but let him know how to make them his own. Truth and reason are common to everyone, and no more belong to the man who first spoke them than to the man who says them later. It is no more according to Plato than according to me, since he and I understand and see it the same way. The bees plunder the flowers here and there, but afterward they make of them honey, which is all theirs; it is no longer thyme or marjoram. Even so with the pieces borrowed from others; he will transform and blend them to make a work of his own, to wit, his judgment. His education, work, and study aim only at forming this.”
“Let this variety of ideas be set before him; he will choose if he can; if not, he will remain in doubt. Only the fools are certain and assured. For if he embraces Xenophon's and Plato's opinions by his own reasoning, they will no longer be theirs, they will be his. He who follows another follows nothing. He finds nothing; indeed he seeks nothing. We are not under a king; let each one claim his own freedom [Seneca]. Let him know that he knows, at least. He must imbibe their ways of thinking, not learn their precepts. And let him boldly forget, if he wants, where he got them, but let him know how to make them his own. Truth and reason are common to everyone, and no more belong to the man who first spoke them than to the man who says them later. It is no more according to Plato than according to me, since he and I understand and see it the same way. The bees plunder the flowers here and there, but afterward they make of them honey, which is all theirs; it is no longer thyme or marjoram. Even so with the pieces borrowed from others; he will transform and blend them to make a work of his own, to wit, his judgment. His education, work, and study aim only at forming this.”
“Conversation, to take another example, is one of the common pleasures of life, but not all conversation is pleasurable. The stutterer finds talking painful, and the listener is equally pained. Persons who are inhibited in expressing feeling are not good conversationalists. Nothing is more boring than to listen to a person talk in a monotone without feeling. We enjoy a conversation when there is a communication of feeling. We have pleasure in expressing our feelings, and we respond pleasurably to another person's expression of feeling. The voice, like the body, is a medium through which feeling flows, and when this flow occurs in an easy and rhythmic manner, it is a pleasure both to the speaker and listener.”