Imitation of a 19th Century Philosopher


This is an imaginary essay that a philosopher of the 19th century would write.

Enjoy.

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The man of low, or what we shall call here not only to preserve the conventions of propriety and formality, but as a well-meaning gesture of understanding for him, normal, intelligence, has much difficulty engaging some of the more rarified mental faculties that are necessary precursors to singular thought and idea.  To this man, then, engagement defines itself as the primary function that precipitates deep thinking.

The genius, on the other hand, is forever in the predicament of attempting to disengage various problematic faculties of the mind that deluge him and thus render focused attention unattainable.  Once disengagement has occurred, the genius is granted a respite from the blur of thoughts and is able to focus the power of his intellect on save one or two.

And while the man of normal capacity of intellect takes a simple pleasure from overt display of a self-formulated answer to a problem that, more often than not is of a practical nature, the genius is distinguished by finding much joy in the process itself of unraveling and dissecting a conundrum, even if, it is emphasized, the end result is not an answer readily perceived as concrete, reasonable, and exclusive.

     These two, then, are the main, but sometimes innocuous differences between the ordinary thinker and the savant.  But what of the similarities? What traits of mental and emotional character instance themselves in these two ostensibly different men?  This question requires a detailed look into the lives of each.

     Certainly, the genius would argue in unequivocal terms that he is an island, would try to isolate himself as much as possible not just from the average man, but from all other evidenced genius.  Not only does he despise the mundane and, what he perceives to be, the superficial, it is justifiable to say that he resents the presence of novelty not directly evinced by himself.  He seeks the state of “Nietche’s Ubermann” – the elusive transcendental qualities of perfect self-sufficiency and self-mastery.

And indeed, it is a fact that he will usually lead a life of social reclusion, quitting much of the possibility for friendship so as to better align himself with the arts and sciences, and with his work.  This foregoing of potential happiness derived from social contact is a solid testimony to his will and constitution, for no one can deny the suffering and confusion that must necessarily accompany a life of solitude.  Even the aforementioned joy the genius partakes of by virtue of his intellectual pursuits cannot provide him refuge from the inevitable tides of Loneliness and Depression that rise ever higher as he progresses in his craft.

All his works are tragic labors of love, to the discerning observer.  They represent the horrendous agony, the sea of tears, the incalcuble number of hours in which he has spent starving himself emotionally and physically to create the sublime.

     That he is consumed utterly by the demands of his vocation should go without saying, yet is not widely understood, I think, how this almost preternatural consuming nature of his work transforms him, bit by bit, into a human of extreme depravity and madness.

He sacrifices all, and in the end, himself, on the altar of his ideals.  To see an example of this we must hardly look further than the most obvious and well-known of painters, Van Gogh, who in his unbowed earnestness for the absolute, relinquished his ear fearlessly, cutting it eagerly from his body.  There is no forfeiture too great, no task he is unwilling to do in the name of the enlightenment of the mind.

     In his final stage, the genius is by most accounts no longer human.  His work has so obscured any other interest or habit of mind that it is impossible for him to act in anyway unnatural to it.  Misery, happiness, ennui, all no longer hold meaning for him as relative contextual entities, and thus only affect him in the form of an impetus to work longer hours, to eat and sleep less, etc.  He will feed off these emotions in the same manner that a sportsman will harness nervous pressure to excel at his game.

     Now that we have acquainted ourselves lightly with the life of a genius, such as it is, we will move on swiftly to bring the life of an ordinary man under scrutiny, and so have a better framework of knowledge in our employ to correctly identify the similarities between them.

     Unlike the obsessive and self-destructive nature peculiar to the man possessed of much intellectual wealth, the ordinary man embodies a rational and cautious temperament.

He settles comfortably enough among life’s quaint trivialities, and as a consequence of his simplicity, allows himself to be blown freely by fate, passion, and circumstance. His worries are practical, and his ethos unremarkable in style.  Yet if he were to struggle determinedly against instances of willful malfeasance, resolving to abide by the universal laws of kindness, how can we say that his time on earth was any less beautiful than the tragic days spent by the genius?  For the average man has more space around him to move gracefully and effortlessly, if he so chooses.

     The subtle scent of a rose many not invoke awe or sense of mystery; the unseen pattern an ant makes with its movements on the earth beneath his feet may escape attention; he will certainly never know the rapture and intensity of solving a differential equation of Calculus.  Yet because he is so empty, his body can more easily be filled like a vessel with the ineffable understanding of God.

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