Sunday, 10 June 2018

Schopenhauer On Genius

Arthur Schopenhauer describes genius as the ability of certain rare individuals to consciously extricate the will from  the routine day-to-day concerns in order to allow contemplation. In section 36 of The World as Will and Representation (Volume I), Schopenhauer deals with the subject of genius. Here’s an excerpt:
Only through the pure contemplation described above, which becomes absorbed entirely in the object, are the Ideas comprehended; and the nature of genius consists precisely in the preeminent ability for such contemplation. Now as this demands a complete forgetting of our own person and of its relations and connexions, the gift of genius is nothing but the most complete objectivity, i.e., the objective tendency of the mind, as opposed to the subjective directed to our own person, i.e., to the will. Accordingly, genius is the capacity to remain in a state of pure perception, to lose oneself in perception, to remove from the service of the will the knowledge which originally existed only for this service. In other words, genius is the ability to leave entirely out of sight our own interest, our willing, and our aims, and consequently to discard entirely our own personality for a time, in order to remain pure knowing subject, the clear eye of the world; and this not merely for moments, but with the necessary continuity and conscious thought to enable us to repeat by deliberate art what has been apprehended… 
On the state of mind of a genius, Schopenhauer says:
For genius to appear in an individual, it is as if a measure of the power of knowledge must have fallen to his lot far exceeding that required for the service of an individual will; and this superfluity of knowledge having become free, now becomes the subject purified of will, the clear mirror of the inner nature of the world. This explains the animation, amounting to disquietude, in men of genius, since the present can seldom satisfy them, because it does not fill their consciousness. This gives them that restless zealous nature, that constant search for new objects worthy of contemplation, and also that longing, hardly ever satisfied, for men of like nature and stature to whom they may open their hearts.
On the role of imagination in the life of a genius:
Imagination has been rightly recognized as an essential element of genius; indeed, it has sometimes been regarded as identical with genius, but this is not correct. The objects of genius as such are the eternal Ideas, the persistent, essential forms of the world and of all its phenomena; but knowledge of the Idea is necessarily knowledge through perception, and is not abstract. Thus the knowledge of the genius would be restricted to the Ideas of objects actually present to his own person, and would be dependent on the concatenation of circumstances that brought them to him, did not imagination extend his horizon far beyond the reality of his personal experience, and enable him to construct all the rest out of the little that has come into his own actual apperception, and thus to let almost all the possible scenes of life pass by within himself. Moreover, the actual objects are almost always only very imperfect copies of the Idea that manifests itself in them. Therefore the man of genius requires imagination, in order to see in things not what nature has actually formed, but what she endeavored to form, yet did not bring about, because of the conflict of her forms with one another… 
According to Schopenhauer, a work of art depends not only the knowledge of the Idea, but on communication of it. Therefore a genius must possess the will and the ability to communicate the idea that his contemplation has revealed to him. In Section 37, he says that the genius can “retain that thoughtful contemplation necessary for him to repeat what is thus known in a voluntary and intentional work, such repetition being the work of art. Through this he communicates to others the Idea he has grasped.” 

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