How T. S. Eliot Found a Book That Changed His Life

“Your true educators and cultivators will reveal to you the original sense and basic stuff of your being”, wrote Friedrich Nietzsche—“something that is not ultimately amenable to education or cultivation by anyone else.” Nietzsche’s essay (which I’ve quoted often) is in one sense a paean to Arthur Schopenhauer, who changed his life. In another sense it is a description of the power of a single book and a single thinker to shape us and change the course of our lives, if we are lucky enough to come across them.

I’ve been reading a great deal of T. S. Eliot lately, and in one biography came across a Nietzschean description of how Eliot found his educator.

Where for Nietzsche it was Schopenhauer (a man whose philosophy grew out of an awful first job), for Eliot it is Jules Laforgue, the French symbolist poet who died the year before Eliot was born. In 1908, when Eliot was twenty, he went to the Harvard Union Library, one of his favourite spots for reading. Crawford describes in his biography:

T S Eliot poetry Jules Laforgue Nietzsche educator“There, upstairs, warmly protected from the December weather outside, he (Eliot) was looking through recently received books. Alert University library staff helped stock the Union’s shelves. Tom’s eye was caught by the name of Arthur Symons, and by his book’s title, The Symbolist Movement in Literature. It was a small second edition published earlier that year and just imported from London…”

Much later in his Paris Review Interview Eliot would describe that book by Symons as one that introduced him to Laforgue and therefore changed the course of his life.

Robert Crawford describes in his biography of Eliot how

“Before late 1908, Tom had never heard of Laforgue. By late 1909 he was almost his reincarnation. The experience was like falling in love. A decade later, when his marriage was in trouble, Tom used strikingly erotic language to describe the vital, transformational reading, implying, perhaps, that (though the object of attention was a dead man) it had been better than falling in love. 

Eliot described the process by saying,

“When a young writer is seized with his first passion of this sort he may be changed, metamorphosed almost, within a few weeks, from a bundle of second-hand sentiments into a person.”

It is a Nietzschean description of a true educator—an experience we should all hope to have. Crawford certainly believes that had Eliot not stumbled across Symons’ book on French symbolist poetry in the Harvard Union, he never would have become the poet he was. This reminds me of a quotation of Mark Greif, who in an essay on his own educator, philosopher Stanley Cavell, said that “What matters in a book is that it is the book you need, not where in the library it may be found.”

T. S. Eliot: “The thing is to be able to look at one’s life as if it were somebody’s else”

In 1914 Thomas Stearns Eliot was four years out of Harvard and had completed his first masterpiece, The Love Song of J. Alfred Prufrock. The poem was not yet published, but he knew it was good, and Ezra Pound had promised to help him get it placed in print (it soon would be). Eliot was living in London and was soon to head to Oxford for a year of study.

T. S. Eliot letters and his careerIt’s easy for us to look at Eliot at that point in his life and see his success as given—to wish that we had a piece of great work behind us, as he did, and to be free from financial worry, as he was, with years of further study ahead of us. But this was not at all Eliot’s state of mind at the time. In a letter of September that year to his good friend and fellow poet from Harvard Conrad Aiken, he was full of worry:

“The devil of it is that I have done nothing good since J. A. P. and writhe in impotence. The stuff I sent you is not good, is very forced in execution, though the idea was right, I think. Sometimes I think—if only I could get back to Paris. But I know I never will, for long. I must learn to talk English.

Anyway, I’m in the worry way now. Too many minor considerations. Does anything kill as petty worries do? And in America we worry all the time. That, in fact, is I think the great use of suffering, if it’s tragic suffering — it takes you away from yourself — and petty suffering does exactly the reverse, and kills your inspiration.

I think now that all my good stuff was done before I had begun to worry — three years ago. I sometimes think it would be better to be just a clerk in a post office with nothing to worry about — but the consciousness of having made a failure of one’s life. Or a millionaire, ditto. 

The thing is to be able to look at one’s life as if it were somebody’s else — (I much prefer to say somebody else’s). That is difficult in England, almost impossible in America. — But it may be all right in the long run, (if I can get over it), perhaps tant mieux (so much the better). 

Anyway, I have been living a pleasant and useless life of late, and talking (bad) French too…

 

From The Letters of T. S. Eliot, Volume 1: 1989—1922. Yale University Press. Pages 62-4.

Should You Be a Well-Rounded Student, or a Highly-Focused Specialist?

At my old high school it was always stressed to us that our goal should be to become an “all-round man”. (It’s an all male school). Even today this is a kind of tag line for Scots College and many high schools around the world. “Students at the College”, the website says, “are provided with opportunities in many areas to develop their potential in the areas of academia, sport, culture, service and spirituality.” The “all-round” person excels at all these things. They are the mythical “renaissance” person, the generalist, the jack-of-all-trades, someone who can speak on any subject, a person on whom nothing is ever lost.

At university the goal is the opposite. We are told that we need to become exceptional at something—that we need to focus on our major, get a paper published, get an internship in the field, read all the “literature” on the topic, write our thesis on an even narrower sub-topic. At a liberal arts college we’re encouraged to take classes outside that area, but even then we’re told to draw links back to see how those other fields can inform our area of expertise. At university the model is the distinguished professor—someone who is a recognized international expert in their field, who knows everything there is to be known about their area. The all-rounder is here viewed as the dilettante, the dabbler, someone who has no idea what they want to do with their life and so is delaying the choice. At full research universities rather than liberal arts colleges the model of the expert is even stronger.

If the goal of our education is to become the ideal that the educational institution (and by extension society) holds up, how does it make sense to have two radically opposed ideals at two stages of our education? Which should we become: the generalist or the specialist? Which is better?

The decision relates not just to the kind of student we are or the career we hope to have, but rather what kind of person we are—what we think about and read on, what we can speak about and who we associate with.

     The Origins of the Two Ideals

The two models each have long histories.

The “all-round” ideal that most high schools still follow is derived from the Greek tradition, where the liberal arts model of education was developed and practiced (liberal arts proper, not liberal arts as the term has been corrupted to today). Students took a range of subjects and developed them all, looking up to someone like Aristotle who expounded as comfortably on drama and poetry as he did on science. Aristotle himself in his Nichomachean Ethics wrote that

“We take the human function to be a certain kind of life, and take this life to be activity and actions of the soul that involve reason; hence the function of the excellent man is to do this well and finely.”

The human end, in other words, is to think and to reason well in pursuit of happiness. We contribute by thinking and reasoning and bringing our thought into contact with society. There should be no limits to what our thought encompasses. To limit ourselves to one field of thought (if we can separate fields of knowledge at all) is foolish, in this tradition.

But our colleges and universities have come to follow a very different tradition, one that came about much later than the Greek “all-round” ideal. This is the German “bildung” tradition, or that of personal development, which Anthony Kronman in his latest book has argued led directly to the research (specialist) ideal of the modern university:

“Two features of the Bildung ideal meshed in an especially close and supportive way with the requirements of specialised academic research… The first was an insistence on the one-sidedness of all responsible self-cultivation. Every human being is born with powers he or she shares with other members of the species. But no one person can develop these to full expression. Life is too short for that… To aim at a universal humanity that encompasses the whole of mankind’s powers [the Greek tradition] is not only fruitless, and hence imprudent, but self-indulgent as well. What one must do instead is develop to their fullest the distinctive talents one possesses, leaving it to others to develop theirs in turn.”

So the model of specialization that our universities follow today is derived from a totally different intellectual tradition and foundation to the model of well-roundedness of our high schools. They come from different places, and they encourage us to be different people.

     Which Ideal to Strive For?

I think it’s too simplistic to say that because university is considered “higher” education, we should follow the ideal that it puts forth. One can follow that ideal if one chooses to devote one’s life to scholarship, but the ideal might not make sense if we want something else in life.

For the record, I think “wholeness” and well-roundedness is an ideal to strive for in our personal lives. But I recognise that people go to university for a variety of reasons—and so maybe some more general advice is needed in this case.

My suggestion is that in thinking about high school and then university we should separate in our minds that stage of education from the ideal that they necessarily put forth. Going to university does not require us to become specialists, even if it encourages it; and contrariwise, one can still specialise at a high school committed to developing the “all-round” person.

That each stage of our education puts forth different ideals is as much a result of the chance development of these two kinds of institutions as it is a necessary reality.

If your mind favors thinking broadly and generally, and you push back against the pressure to specialise, then hold onto that. Don’t let the fact that you’re in a university tell you you must specialise.

If you have a deep passion for a single field and want to devote yourself to that, then specialise, regardless of any pressure you feel to broaden. (A word of caution here, however: When we are very young it is difficult to tell where else we might find passions and interests. Enforced general study at high school does make sense in many ways, because we are told that we are not yet ready to make lifelong decisions about what to devote ourselves to. But as with everything, it is an individual decision.)

At the very least, it pays to remember that the ideals we are shown daily are not ones we need to follow. It is far more important to find out who we are as individuals, and then find an ideal to match that.

What Is a Liberal Arts Education? Or, How to Build a Meaningful Life

The idea of the liberal arts is one of the most important ideas in education. It is also one of the most misunderstood. A liberal education—that is, an education that teaches the liberal arts—is to my mind a real education, one that teaches us not just how to do something, but what exactly we should do and what we should want in our lives. It is an antidote to the sense of meaninglessness and exhaustion that plagues so many students on campus, and follows us throughout our lives. But the problem is, universities themselves have forgotten what the liberal arts really are, and there seem very few people today who still understand what a real education is and how it can help us live meaningful lives.

With this article I want to give an historical and a philosophical account of what liberal education always was, and what it can be, if students choose. This isn’t—cannot be—exhaustive. Yet it is the article I wish I’d read about the liberal arts before I started college and university.

1. Liberal, Servile and Instrumental Arts

The “liberal arts” (or artes liberales)  always stood opposed to what were called the “servile arts” (artes serviles). “Arts” mean, essentially, ways of doing or thinking things, and “liberal” was originally used in the sense of “free”. So liberal arts were ways of doing or thinking things that were appropriate to people who are free. “Servile”, on the other hand, was used in the ancient Greek context to refer to the ways of doing or thinking things that were used by people who were not free—in other words, slaves. The liberal arts only existed with reference to arts that were not liberal.

But that distinction is long outdated. It draws upon a difference between people that, thank goodness, has not existed for quite some time. In its place, however, a new distinction has come about.

The philosopher Michael Oakeshott in his book The Voice of Liberal Learning contrasts the liberal arts to “instrumental” arts. Instrumental as in, used to achieve something else. The liberal arts in this distinction are done for their own sake, not in order to achieve other ends, while the instrumental arts are done to achieve specific ends. These ends that the instrumental arts pursue, Oakeshott says, are “exploiting the resources of the earth for the satisfaction of human wants”:

“To be human, to have wants and to try to satisfy them, is, then, to have the use of particular skills, instrumental practices and relationships. There is no action which is not a subscription to some art, and utterance is impossible without a language. These skills, practices and relationships have to be learned. Since this learning, so far as it goes, is genuine and may be extensive, it is no surprise that there should be special places devoted to it, each concerned to initiate learners into some particular instrumental art or practice and often equipped with the opportunity of “learning on the job”, as it is called: medical schools, law schools, language schools, schools of journalism or photography, schools where one may learn to cook, to drive an automobile or to run a bassoon factory, and even polytechnics where a variety of such instrumental skills may be learned.”

As Oakeshott describes, the instrumental arts are learned at specific schools like medical schools, law schools, language schools, polytechnics and so on. The learning done at these schools is concerned with a very specific end—being a lawyer or a doctor, practising those skills in a career, earning an income.

But the instrumental arts are, on their own, never sufficient if one is to be a complete human who pursues ends that are responsible and meaningful. As Oakeshott says, “It is never enough to say of a human want: “I know how to satisfy it and I have the power to do so.” There is always something else to consider.”

That something else is this: is a given want worth satisfying? What, precisely, should I want in life?

Those are the questions of a liberal education. They do not deal with satisfying specific human wants, but in determining what it is that we should want. For Oakeshott, these are “liberal” arts because they are “liberated from the distracting business of satisfying contingent wants.”

Cardinal John Henry Newman in his important book The Idea of a University described the distinction similarly:

“That alone is liberal knowledge, which stands on its own pretensions, which is independent of sequel, expects no complement, refuses to be informed (as it is called) by any end, or absorbed into any art, in order duly to present itself to our contemplation.”

And Josef Pieper in his Leisure: The Basis of Culture, said that the question posed by the liberal arts is,

“Is there a sphere of human activity, one might even say of human existence, that does not need to be justified by inclusion in a five-year plan and its technical organization?”

The instrumental arts—science and technology—allowed humans to build nuclear and chemical weapons. They were insufficient to ask the prior, and far more important question, “Should these be made?”

The instrumental arts studied at a school of law or medicine help a prodigious and ambitious young person to become a successful lawyer or doctor, well-respected and well-paid. They are insufficient for asking the prior—and necessary—questions of, “Should I be a lawyer? What kind of life would that be? What, ultimately, am I living for?”

It is the liberal arts that teach us to be responsible humans who live meaningful lives. We can and should learn instrumental arts, too—but these are best learned after one has figured out what is worth wanting.

2. The Point of a Liberal Arts Education

The first universities in England (Oxford and Cambridge), and the first colleges in the United States (Harvard and Yale)—as well as those places of learning in India and China—were all concerned with the liberal arts. They taught nothing else. They existed to be separate from the world of work and the satisfaction of wants.

At these liberal arts colleges, one did nothing for four years but read, write, and consider the important questions of human existence. One did not go to college in order to set oneself up for a good job after graduation. Students did not choose colleges based on their expected “return on investment.” They went because it was widely recognised that a young person needed time and space—four years to be precise—to figure out what it is that is worth wanting, before learning how to pursue that.

Reading literature, philosophy, and history opens students’ minds to the range of different lives that could be lived—and listening to a piece of music or observing an artwork can inspire someone to a better life. They are not read in order to become a professor of literature or philosophy, but merely to discover the full range of human existence. And this is why a liberal education is focussed on the humanities: because these alone deal with human existence.

Mark Lilla, a professor of humanities at Columbia University, in a rare recent explanation of the point of college, described the reading we do at a liberal arts college by saying:

“You’ve already encountered countless books… and you’ve encountered countless characters in them. And all of them, even the ones in the history books, are products of an author’s imagination. When we need them, our own imagination is stimulated in turn, and we are almost inevitably led to think, “What would it be like to live like this person, or that person? What would it be like to value what they value, pursue their goals, suffer their disappointments, experience their happiness?…

You’ve been observing human nature in action, and have even begun to recognise distinct human types who represent radically opposed ways to live. So you’re now ready to start reasoning about which of these lives, if any, are worth pursuing, and which might be the best for you or for anyone.”

Mark Edmundson, a professor at the University of Virginia, pointed to the question of “Who Are You?” as at the heart of an education at a liberal arts college:

“The quest at the centre of a liberal arts education is not a luxury quest; it’s a necessity quest. If you do not undertake it, you risk leading a life of desperation… For you risk trying to be someone other than who you are…

You may be all that the good people who raised you say you are; you may want all they have shown you is worth wanting; you may be someone who is truly your father’s son or your mother’s daughter. But then again, you may not be.

For the power that is in you, as Emerson suggested, may be new in nature. You may not be the person your parents take you to be. And—this thought is both more exciting and more dangerous—you may not be the person that you take yourself to be, either. You may not have read yourself aright, and college is the place where you can find out whether you have or not.”

Anthony Kronman, former Dean of the Yale Law School, says in his book Education’s End: Why Our Colleges and Universities Have Given Up on the Meaning of Life, that

“The goal of every undergraduate liberal arts program is to provide its students with an opportunity of this kind… All rest on the assumption that one important aim of undergraduate education is to afford the young men and women who are its beneficiaries an opportunity to reflect on the curious and inspiring adventure of life before they have gone too far in it and lost the time and perhaps the nerve for such reflections.”

Andrew Delbanco, a professor at Columbia, in his book College: What It Was, Is and Should Be quotes Judith Shapiro, the former president of Barnard College, who described college as being about

What is a liberal arts education?“Making the inside of your head an interesting place to spend the rest of your life.”

And David Foster Wallace in his commencement address at Kenyon College said that the “real, no-bullshit value of your liberal arts education” is about

“How to keep from going through your comfortable, prosperous, respectable adult life dead, unconscious, a slave to your head and to your natural default setting of being uniquely, completely, imperially alone day in and day out.”

All these explanations of liberal education have in common the idea that going to college should be about answering the fundamental questions of one’s life before it’s too late to ask them. If we do not take time from roughly ages 18-22 to do this serious thinking, it’s likely we’ll never be able to—and will live lives that are less meaningful and responsible than they could have been.

College mottos—Yale’s “lux et veritas”, for instance, or “light and truth”—hint at both the religious foundations of colleges, as well as this devotion to learning at its most fundamental.

What is inescapable is that a liberal education is an enormous privilege. It is an opportunity few are afforded—but once afforded, should be taken full advantage of.

3. Liberal Arts Colleges Today

Clearly liberal arts colleges today offer something quite different. I strongly believe that they still offer the liberal education I’ve described above—but that one has to fight for that, rather than being given it as the default.

One would expect that whatever one studies at a liberal arts college will then be a “liberal art”, and will help us work out what we should want. But this couldn’t be further from the truth. “Liberal arts” as the way most colleges and universities intend them today, including the Ivy Leagues, is used as nothing more than a synonym for breadth in one’s education. The term merely implies that students intend—or are encouraged—to take a variety of subjects not immediately related to one’s major or area of focus.

Breadth may well be a part of a liberal education, but it comes nowhere close to defining it. And so when we look at colleges, or are admitted and look through the course selection booklet, there is nothing to distinguish between colleges themselves, subjects, classes or professors that may allow us an “adventure in human self-understanding”, as Oakeshott called it, versus those that teach how to “exploit the resources of the earth for the satisfaction of human wants.”

Colleges have also radically expanded the range of majors we can study, many of which are pre-professional and therefore instrumental. These majors deal with teaching students how to be or do something, rather than asking the prior questions of whether they should be or do those things. Students can go through an entire four years at a liberal arts college merely preparing for their first job, rather than undertaking a proper liberal education.

This is not the place for me to get into the reasons for this change, or its effects. Suffice it to say that the education today offered at most liberal arts colleges is not a liberal education as it was always conceived—and to better understand this, I recommend Andrew Delbanco and Anthony Kronmans’ books.

4. How to get a proper liberal education

I take it for granted that the professionalisation of our liberal arts colleges is inevitable and irrevocable. The majority of students, parents and professors demand an instrumental education even at a liberal arts college, and nothing can be done to reverse that corruption in terms. I do not complain about it—so long as students who want a liberal education are still able to get one.

The problem, however, is that because the distinction between the liberal and instrumental arts has been diminished or lost by our institutions, we simply aren’t aware of how the small decisions we make about our learning can come to radically affect the kind of education we think we can have. Most students do not know that they can have an education that deals with their lives as a whole, rather than one that deals with their first job. Everything said to us by institutions, professors, parents and classmates pushes us to receive an instrumental education, rather than a properly liberal one.

And again, I repeat—an instrumental education is necessary, because we must participate in the world towards instrumental ends. But it is best done after a truly liberal education, which first lets someone work out what ends are worth wanting.

That’s why it’s so critical we understand these distinctions that all come under the broad banner of “education”, because without an ability to discern between the liberal and instrumental arts we are blind to the way that our decisions about what to learn and when we learn them will shape our life opportunities. But more importantly, if we aren’t aware of the distinctions, we might simply miss entirely the opportunity to build the meaning into our lives that a liberal education offers.

Most students will continue to spend their time at college in the normal way, seeking instrumental ends before figuring out what ends to want. But to those who want an education of the “high old way”—to those students who think there must be more to an education than expanding one’s resume—know that it’s possible, and that it can be truly transformative. Know that there are others who also want a real education, who are likewise disappointed by what college and university has become. And know that throughout history, most of those who wrote books that we can read today understood the value and the need for a truly liberal education. They’re our guides, even if we are guided away by current university administrators from what we want in our education.

Marcus Aurelius explains why wanting a quiet spot in the woods won’t solve any of our problems

If only I had a quiet spot in a cabin in the woods or in the mountains where I could live for a while to write and to read, I often think to myself. (By the sea would be okay too). If I had that, everything would become clear. I’d be productive like I cannot be anywhere else. I’d focus on what is important, and I’d learn about myself and the world. I’d be re-energised, refreshed, ready once again to fulfil all my hopes and dreams. If only!

It’s a common lament. Few of us follow through. Some try. I only know of one to have succeeded.

Cabin Porn inspiration for your quiet place somewhere — Marcus Aurelius against travel and escapismPerhaps it’s becoming more common, too, as life appears to be getting more hectic and stressful. Cities compound the desire for escape to someplace quiet. Look at this Tumblr blog and I guarantee you’ll feel some pull towards what the site calls “Inspiration for your quiet place somewhere.” Check out this startup that helps stressed-out New Yorker-millennials escape to the woods for a few days.

But the pull towards somewhere quiet in the woods, the mountains or by the sea is also not at all new. Marcus Aurelius described it almost two thousand years ago—and in his Meditations, a series of notes to himself on how to and how not to behave, he also described to himself the foolishness of the ideal of “someplace quiet.”

“Men seek for seclusion in the wilderness, by the seashore, or in the mountains—a dream you have cherished only too fondly yourself. But such fancies are wholly unworthy of a philosophers, since at any moment you choose you can retire within yourself. Nowhere can man find a quieter or more untroubled retreat than in his own soul; above all, he who possesses resources in himself, which he need only contemplate to secure immediate ease of mind— the ease that is but another word for a well-ordered spirit. Avail yourself often, then, of this retirement, and so continually renew yourself. 

Marcus Aurelius reminds us, whenever that pull gets too strong, that we cannot expect our internal state of mind to be fixed immediately by simply going somewhere quiet in the woods. Too often we will be stressed and won’t be able to go anywhere else. We need to work out how to find peace of mind in exactly the place we are in right now—and we can find that in our own minds, if we try.

I suppose Aurelius would have thoroughly disagreed with Thoreau—he is, essentially, calling his going to live in the woods “unworthy of a philosopher.” Thoreau wished to see if he could live “deliberately”, and maybe for that he needed to go to the woods. For the rest of us, though, Aurelius poses the question: do you really need to travel to find peace of mind? Are you making an external excuse for what is an internal problem?

As Seneca pointed out before him, “your faults will follow you whithersoever you travel.”

Emerson, Self-Reliance and Education: Learning to Be Yourself

Yesterday morning I sat down to write but my mind was elsewhere. It was a sunny, windless day, and that morning freshness still hung on the trees around my house. I closed my laptop, put on walking shoes, and drove to the base of a walk I’ve been wanting to do for a while, the Red Rocks and Tip Track loop in Wellington. I took a book of Ralph Waldo Emerson’s essays with me and sat down on the grass just before the peak to read his essay Self-Reliance.

It seemed a fitting place to read the essay, somehow disconnected from the city and from other people. I’d been walking for a couple of hours and had not seen a single other person, nor could I see any of the city from where I sat. We hear ourselves best in solitude, Emerson says: “Do not seek yourself outside yourself”. Listen to what your mind tells you when free of influence, and then take those thoughts unchanged to the world.

Ralph Waldo Emerson's essay Self-Reliance and education
Sat here for an hour or so reading Emerson’s Self-Reliance.

Self-Reliance is said to be the essay that expounded a uniquely American philosophy. It encapsulates a pioneer spirit, the idea that you can be or do anything if you believe it in your mind. (Obama recently cited it as an important book for him.) The essay is not usually spoken of as an educational essay, but read in this light, Self-Reliance presents an ideal view of what education should help us to be and to do. It is a yardstick against which we can measure the extent to which we live up to education’s promise; it is a goal for self-aware students to strive towards in our own education.

Emerson begins Self-Reliance by commenting on real genius, and noting that success follows from believing your own mind:

“To believe in your own thought, to believe that what is true for you in your private heart is true for all men,—that is genius. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost, and our first thought it rendered back to us by the trumpets of the Last Judgement.”

We spend too much time obscuring our own thoughts and beliefs in order to please others. School, for the most part, is social acclimatisation. We learn what we should and should not say implicitly, before we understand why we should or should not say it. We become used to norms of speech and hide anything that we think and which we have not heard someone else say.

Now of all times, with a Mr. Trump in the White House, is perhaps the time to note that Emerson’s argument is not a license to be vitriolic or offensive merely because you believe it; decency and morality still apply. But we should not be afraid of saying something merely because it is not normally said, or because it might put us one rung lower on the social ladder.

The kind of thought that Emerson is talking about is individuality and intelligence—reflections on the world and on being which we have but think we should not speak of. What made people like Moses, Plato and Milton great, Emerson says, is that

“They set at naught books and traditions, and spoke not what men, but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. 

In every work of genius we recognise our own rejected thoughts; they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humoured inflexibility then most when the whole cry of voices is on the other side.”

When we hold an opinion contrary to the majority we should not dismiss it simply because it is not the norm. This is, in a sense, the paradox of eminence: you do not become great by saying what everyone else was saying, but to say something great that no one else was saying requires bravery against the opinions of the majority. Emerson is telling us to listen to our own minds even when they say things that others are not. “Speak your latent conviction, and it shall be the universal sense”—trust your judgement, because the majority hold the majority opinion merely because it is easy and comfortable.

“These are the voices [those of our own genius] which we hear in solitude”, Emerson says:

“But they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion.”

In thinking of our own education we can’t help but see the joint-stock company Emerson speaks of. We are taught—and have taught ourselves—to conform. Conformity pays dividends, to continue the company analogy. We get good grades, we get praise, we get a good job, we make good money, and so on. Self-reliance—or speaking our own genuine thoughts—will merely put us at odds with the majority of people, or even put us in difficulty in the task of earning a living.

But the educational ideal is self-reliance, helping every person to become who he or she is capable of becoming. Socrates’ exhortation that the unexamined life is not worth living is itself a kind of self-reliance; to rely on ourselves, we must know ourselves. Socrates was even put to death for speaking his mind, for being self-reliant. And Plato, who told us of Socrates, is where a tradition of genuinely liberal education stems from.

We have that ideal of self-examination and self-reliance (the two go together), but we have the reality of conformity and consistency. For many of us, college is a process of unlearning the conformity we’ve been taught up until this point; for others, it is a consolidation of conformity, planning one’s life out along those lines. We cannot expect to become independently thinking people by merely taking the education we’re given; we need to fight to educate ourselves if we are to learn to be self-reliant.

If you want to be self-reliant and trust your own mind, not participating in the vanities of society, you’ll simply have to put up with discomfort—“For nonconformity the world whips you with its displeasure.” What we need to do, according to Emerson, is

“All that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder because you will always find those who think they know what is your duty better than you know it. 

It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.”

Indeed it all seemed clear to me in solitude on the top of a peak overlooking the sea and mountains. But we do not live in solitude. And our real task in educating ourselves (as opposed to being educated, which seems incompatible with self-reliance) is to come to terms with how we might trust our own minds and yet live with others. Emerson’s self-reliance is one extreme; he was “whipped” for it by society indeed, being widely criticised for many of his lectures at Harvard. The absolute conformity of others simply wanting what is easy and comfortable is the other extreme. But most philosophies of living are about finding a middle-way, “a compromise between”, as Seneca said, “the ideal and the popular morality.”

Our own self-reliance does not require Emerson’s extreme self-reliance; it is about our own self and being reliant upon it, not merely following his extreme interpretation. But total conformity does not involve the self at all. And so we must discover our own way of relying upon our selves.

Taking a long walk in the wilderness, as I found, was a good place to start with that end in mind. It can clear the head, give us perspective, allowing us to return to others not shut off from the world, but more sure of where we stand in it.

Ralph Waldo Emerson essays and Self-Reliance

Sleep as a Political Issue

“Not long ago, at the kind of dinner party I rarely attend, I made the mis­take of admitting that I not only liked to sleep but liked to get at least eight hours a night whenever possible, and that nine would be better still. The reaction – a complex Pinot Noir of nervous laughter displaced by expres­sions of disbelief and condescension – suggested that my transgression had been, on some level, a political one. I was reminded of the time I’d confessed to Roger Angell that I did not much care for baseball.

My comment was immediately rebutted by testimonials to sleeplessness: two of the nine guests confessed to being insomniacs; a member of the Academy of Arts and Letters claimed indignantly that she couldn’t re­member when she had ever gotten eight hours of sleep; two other guests de­clared themselves grateful for five or six. It mattered little that I’d arranged my life differently, and accepted the sacrifices that arrangement entailed. Eight hours! There was something willful about it. Arrogant, even. Suitably chastened, I held my tongue, and escaped alone to tell Thee.
— Mark Slouka, Quitting the Paint Factory (Harper’s, November 2004). Version available without paywall here. The whole essay is thoroughly worth reading, I’ve just been thinking a lot about sleep recently, so thought I’d post this section.

This Is Water: Why David Foster Wallace’s Commencement Speech is the Best Explanation of Liberal Arts Education

What are the liberal arts? It’s a question to which most thinkers and educationalists seem to have taken a stab at one point or other. And yet answers vary wildly: some focus on the liberal arts as opposed to the servile or instrumental arts in the ancient Greek conception, while others suggest liberal education concerns a general receptiveness to knowledge and wisdom rather than a discrete category of education.

I’ve always thought that the dilemma of explaining liberal education is that its real value is felt rather than understood. And maybe, for that very reason, I think David Foster Wallace—perhaps the writer of the 1990s and 2000s—came closest to giving a proper explanation, and he did so by giving what could be the most general and incomprehensible description of all.

David Foster Wallace This Is Water Kenyon College Commencement Address on Liberal Arts EducationIn 2005 Foster Wallace gave the commencement address to the graduating class of Kenyon College in Ohio. The speech, titled “This Is Water”, is incredible in its entirety. But in one passage in particular, Foster Wallace describes what he sees as the real point of having a liberal arts education.

“I submit that this is what the real, no bullshit value of your liberal arts education is supposed to be about: how to keep from going through your comfortable, prosperous, respectable adult life dead, unconscious, a slave to your head and to your natural default setting of being uniquely, completely, imperially alone day in and day out.”

A liberal education will involve studying philosophy, literature, history, and so on—all subjects that deal with humanity and what it means to be human. It teaches, therefore, a kind of empathy. For to know about how other humans have lived is to learn to understand ways of being and thinking different from one’s own.

What Foster Wallace puts so viscerally is that a liberal education is about learning how to live: how to live with boredom and the “trenches” of day to day existence, how to live with the kind of loneliness that affronts one in a metropolis.

Sure, we need to learn how to be lawyers, or engineers, or doctors, and so on. Those kinds of education are clearly important. But what a liberal arts education does that no other kind of education can is teach us how to live productively and meaningfully on this planet with other people who can so often seem to us merely to be getting in our way. Without that education, the practical and technical skills we have may never be put to their best use. We need to learn to live before we can learn to be specialists.

And that’s why Foster Wallace gets closest to explaining the real value of the liberal arts, despite giving an abstract definition. Because humans defy definition, and the liberal arts deal most fundamentally with humans.

It remains to be seen whether anyone can ever get closer to describing the unique power of an education that will always exist, and will always be central to our societies.

On Sandals and Simplicity: G. K. Chesterton’s Case Against Minimalism

Lately I’ve been reading some of the work of the modern minimalism movement, or what was earlier called simple living. Minimalism is one of those ideas that seems to strike a nerve every few decades, pointing to deep fears of clutteredness, perpetual busyness, out-of-control consumerism and the sense that our lives are running away from us. It is not at all new, and modern incarnations largely repackage ideas that have been around awhile—much from Buddhism, as well as Leo Tolstoy’s late-nineteenth century search for a meaningful existence. But the ideas strike deeply at our fears and hopes, and simple living’s enduringness is a sign of its power.

Most people today discover minimalism through blogs like The Minimalists, Joshua Becker’s Becoming Minimalist, Leo Babauta’s Zen Habits, and Mindful. Usually we come across them because we’ve been looking for something like it. We didn’t have a word for minimalism or simple living, we didn’t know how to make sense of the draw we had towards that kind of life, but we knew we wanted something like it. Discovering one of these blogs can then be exciting, freeing, and is accompanied by a manic attempt to read every article on each blog.

But because we were already looking for something like it, it can be difficult to look at the minimalist lifestyle with a clear eye. It’s all too easy to think immediately, this is it, dismissing any alternative lifestyles as misguided. Many of the blogs above also propose immediately getting rid of many of your physical possessions, a drastic first step to take, albeit one easily taken in the excitement of discovery.

I think there’s a great deal of wisdom in minimalism and simple living, and I don’t write this post in outright disagreement with the philosophy. Minimalism will suit different people to varying degrees, and as with any philosophy, lifestyle or religion, everyone needs to work out what suits their own needs in life and what doesn’t. But also as with any philosophy, I think it’s necessary to look at a range of different perspectives to ensure we’re seeing it clearly. So I’ve spent some time looking for arguments against minimalism and simple living, in order that we can form a more nuanced, balanced view, understanding where it succeeds and where it doesn’t.

G. K. Chesterton Against Minimalism and Simple Living
G. K. Chesterton. Photo from Wikimedia Commons.

G. K. Chesterton (1874-1936), the English writer, poet, philosopher (to name just a few of the things he could be called), wrote an essay in 1905 titled “On Sandals and Simplicity.” Taking as his starting point the simple living being advocated by followers of Tolstoy, whose philosophy focussed especially on Christianity, vegetarianism and pacifism, Chesterton argues that minimalists have their priorities wrong:

“If a perpetual talking about one’s own robustness leads to being less robust, it is even more true that a perpetual talking about one’s own simplicity leads to being less simple.”

Chesterton’s account flips much of the minimalist philosophy on its head, as though minimalists have been distracted by the outward signs of simplicity, forgetting that the outward signs ultimately do very little for one’s inward state of mind. Certainly the original simple living philosophy is often corrupted or altered into a specific type of aestheticism: Instagram posts of minimalist meals on pastel-coloured plates, houses stripped to their construction materials and wardrobes filled with just one of each item of clothing (even President Obama admitted to at one point living like this!) Yet, of course, aestheticism is not asceticism. Being consumed with talking about one’s minimalism can do much to undermine exactly that in oneself.

Chesterton goes on, continuing his argument against anyone advocating a simple, minimalistic lifestyle:

“The complaint against them stands, that they would make us simple in the unimportant things, but complex in the important things. They would make us simple in the things that do not matter—that is, in diet, in costume, in etiquette, in economic system. But they would make us complex in the things that do matter—in philosophy, in loyalty, in spiritual acceptance, and spiritual rejection. 

Ultimately, for Chesterton, “It does not matter so very much whether a man eats a grilled tomato or a plain tomato; it does very much matter whether he eats a plain tomato with a grilled mind.” Or, to put the rather strange metaphor slightly differently, what matters is not what one’s home looks like or what one eats, but one’s state of mind about each of these things.

“The only simplicity that matters”, Chesterton concludes, “is the simplicity of the heart.” And what we need is “a right view of the human lot, a right view of the human society; and if we were living eagerly and angrily in the enthusiasm of those things, we should, ipso facto, be living simply in the genuine and spiritual sense.”