Psychological Observations : Part 6

Studies in Pessimism
by Arthur Schopenhauer

(Page 10 of 14)

It occasionally happens that, for no particular reason, long-forgotten scenes suddenly start up in the memory. This may in many cases be due to the action of some hardly perceptible odor, which accompanied those scenes and now recurs exactly same as before. For it is well known that the sense of smell is specially effective in awakening memories, and that in general it does not require much to rouse a train of ideas. And I may say, in passing, that the sense of sight is connected with the understanding, the sense of hearing with the reason, and, as we see in the present case, the sense of smell with the memory. Touch and Taste are more material and dependent upon contact. They have no ideal side.

It must also be reckoned among the peculiar attributes of memory that a slight state of intoxication often so greatly enhances the recollection of past times and scenes, that all the circumstances connected with them come back much more clearly than would be possible in a state of sobriety; but that, on the other hand, the recollection of what one said or did while the intoxication lasted, is more than usually imperfect; nay, that if one has been absolutely tipsy, it is gone altogether. We may say, then, that whilst intoxication enhances the memory for what is past, it allows it to remember little of the present.

Men need some kind of external activity, because they are inactive within. Contrarily, if they are active within, they do not care to be dragged out of themselves; it disturbs and impedes their thoughts in a way that is often most ruinous to them.

I am not surprised that some people are bored when they find themselves alone; for they cannot laugh if they are quite by themselves. The very idea of it seems folly to them.

Are we, then, to look upon laughter as merely O signal for others - a mere sign, like a word? What makes it impossible for people to laugh when they are alone is nothing but want of imagination, dullness of mind generally, as Theophrastus has it. The lower animals never laugh, either alone or in company. Myson, the misanthropist, was once surprised by one of these people as he was laughing to himself. Why do you laugh? he asked; there is no one with you. That is just why I am laughing, said Myson.

Natural gesticulation, such as commonly accompanies any lively talk, is a language of its own, more widespread, even, than the language of words - so far, I mean, as it is independent of words and alike in all nations. It is true that nations make use of it in proportion as they are vivacious, and that in particular cases, amongst the Italians, for instance, it is supplemented by certain peculiar gestures which are merely conventional, and therefore possessed of nothing more than a local value.

In the universal use made of it, gesticulation has some analogy with logic and grammar, in that it has to do with the form, rather than with the matter of conversation; but on the other hand it is distinguishable from them by the fact that it has more of a moral than of an intellectual bearing; in other words, it reflects the movements of the will. As an accompaniment of conversation it is like the bass of a melody; and if, as in music, it keeps true to the progress of the treble, it serves to heighten the effect.

In a conversation, the gesture depends upon the form in which the subject-matter is conveyed; and it is interesting to observe that, whatever that subject-matter may be, with a recurrence of the form, the very same gesture is repeated. So if I happen to see - from my window, say - two persons carrying on a lively conversation, without my being able to catch a word, I can, nevertheless, understand the general nature of it perfectly well; I mean, the kind of thing that is being said and the form it takes. There is no mistake about it.

The speaker is arguing about something, advancing his reasons, then limiting their application, then driving them home and drawing the conclusion in triumph; or he is recounting his experiences, proving, perhaps, beyond the shadow of a doubt, how much he has been injured, but bringing the clearest and most damning evidence to show that his opponents were foolish and obstinate people who would not be convinced; or else he is telling of the splendid plan he laid, and how he carried it to a successful issue, or perhaps failed because the luck was against him; or, it may be, he is saying that he was completely at a loss to know what to do, or that he was quick in seeing some traps set for him, and that by insisting on his rights or by applying a little force, he succeeded in frustrating and punishing his enemies; and so on in hundreds of cases of a similar kind.

Strictly speaking, however, what I get from gesticulation alone is an abstract notion of the essential drift of what is being said, and that, too, whether I judge from a moral or an intellectual point of view. It is the quintessence, the true substance of the conversation, and this remains identical, no matter what may have given rise to the conversation, or what it may be about; the relation between the two being that of a general idea or class-name to the individuals which it covers.

As I have said, the most interesting and amusing part of the matter is the complete identity and solidarity of the gestures used to denote the same set of circumstances, even though by people of very different temperament; so that the gestures become exactly like words of a language, alike for every one, and subject only to such small modifications as depend upon variety of accent and education. And yet there can be no doubt but that these standing gestures, which every one uses, are the result of no convention or collusion. They are original and innate - a true language of nature; consolidated, it may be, by imitation and the influence of custom.

It is well known that it is part of an actor's duty to make a careful study of gesture; and the same thing is true, to a somewhat smaller degree, of a public speaker. This study must consist chiefly in watching others and imitating their movements, for there are no abstract rules fairly applicable to the matter, with the exception of some very general leading principles, such as - to take an example - that the gesture must not follow the word, but rather come immediately before it, by way of announcing its approach and attracting the hearer's attention.

Englishmen entertain a peculiar contempt for gesticulation, and look upon it as something vulgar and undignified. This seems to me a silly prejudice on their part, and the outcome of their general prudery. For here we have a language which nature has given to every one, and which every one understands; and to do away with and forbid it for no better reason than that it is opposed to that much-lauded thing, gentlemanly feeling, is a very questionable proceeding.

About the Author

Arthur Schopenhauer (February 22, 1788 - September 21, 1860) was a German philosopher. He is most famous for his work The World as Will and Representation. Schopenhauer called himself a Kantian, but hurled invective at several other contemporary German philosophers who had been influenced by Kant. These included Hegel, Fichte, and Schelling. He formulated a pessimistic philosophy that gained importance and support after the failure of the German and Austrian revolutions of 1848.