Humboldt Quotes

There are three stages of scientific discovery: first people deny it is true; then they deny it is important; finally they credit the wrong person.

History, I believe, furnishes no example of a priest-ridden people maintaining a free civil government. This marks the lowest grade of ignorance of which their civil as well as religious leaders will always avail themselves for their own purposes. {Letter to celebrated scientist Alexander von Humboldt, 6 December, 1813}

Die gefährlichste Weltanschauung ist die Weltanschauung derer, die die Welt nie angeschaut haben. (The most dangerous worldview is the worldview of those who have not viewed the world)

The most dangerous worldviews are the worldviews of those who have never viewed the world.

Knowledge, Humboldt believed, had to be shared, exchanged and made available to everybody.

I am more and more convinced that our happiness or unhappiness depends more on the way we meet the events of life than on the nature of those events themselves.

The glory of science is, that it is freeing the soul -- breaking the mental manacles -- getting the brain out of bondage -- giving courage to thought -- filling the world with mercy, justice, and joy.

One must bear in mind the odd angle or slant that the rays of love have to take in order to reach a heart like mine.

I am more and more convinced that our happiness or unhappiness depends far more on the way we meet the events of life, than on the nature of those events themselves.

She's very pretty but she's honey from the icebox, if you know what I mean. Cold sweets won't spread.

Death is the dark backing that a mirror needs if we are to see anything.

Boredom is an instrument of social control. Power is the power to impose boredom, to command stasis, to combine this stasis with anguish. The real tedium, deep tedium, is seasoned with terror and with death.

In all ages the people have honored those who dishonored them. They have worshiped their destroyers; they have canonized the most gigantic liars, and buried the great thieves in marble and gold. Under the loftiest monuments sleeps the dust of murder.

The most dangerous worldview is the worldview of those have not viewed the world.

Humboldt ‘read’ plants as others did books – and to him they revealed a global force behind nature, the movements of civilizations as well as of landmass. No one had ever approached botany in this way.

It seems, after all that there are no nonpeculiar people.

How a person masters his fate is more important than what his fate is.

The effects of the human species’ intervention were already ‘incalculable’, Humboldt insisted, and could become catastrophic if they continued to disturb the world so ‘brutally’. Humboldt would see again and again how humankind unsettled the balance of nature.

Ninety per cent of life is a nightmare, do you think I am going to get it rounded up to hundred per cent?

Nature is the domain of liberty,’ Humboldt said, because nature’s balance was created by diversity which might in turn be taken as a blueprint for political and moral truth. Everything, from the most unassuming moss or insect to elephants or towering oak trees, had its role, and together they made the whole. Humankind was just one small part. Nature itself was a republic of freedom.

What speaks to the soul, escapes our measurements.

Nature can be so soothing to the tormented mind

I saw with regret, (and all scientific men have shared this feeling) that whilst the number of accurate instruments was daily increasing, we were still ignorant

With most animals, as with man, the alertness of the senses diminishes after years of work, after domestic habits and progress of culture.

Fidelity is for phonographs

While we maintain the unity of the human species, we at the same time repel the depressing assumption of superior and inferior races of men. There are nations more susceptible of cultivation, more highly civilized, more ennobled by mental cultivation than others—but none in themselves nobler than others.

Our imagination is struck only by what is great; but the lover of natural philosophy should reflect equally on little things.

This view of a living nature where man is nothing is both odd and sad. Here, in a fertile land, in an eternal greenness, you search in vain for traces of man; you feel you are carried into a different world from the one you were born into.

The real discoverer of South America was [Alexander von] Humboldt, since his work was more useful for our people than the work of all conquerors.

You have a minute and a half left." "Fine," she snapped. "Then I'll reduce this conversation to one single fact. Today I had six callers. Six! Can you recall the last time I had six callers?" Anthony just stared at her blankly. "I can't," Daphne continued, in fine form now. "Because it has never happened. Six men marched up our steps, knocked on our door, and gave Humboldt their cards. Six men brought me flowers, engaged me in conversation, and one even recited poetry." Simon winced. "And do you know why?" she demanded, her voice rising dangerously. "Do you?" Anthony, in his somewhat belatedly arrived wisdom, held his tongue. "It is all because he"—she jabbed her forefinger toward Simon—"was kind enough to feign interest in me last night at Lady Danbury's ball.

The physical body is an agent of the spirit and its mirror. It is an engine and a reflection of the spirit. It is the spirit's ingenious memorandum to itself and the spirit sees itself in my body, just as I see my own face in a looking glass. My nerves reflect this. The earth is literally a mirror of thoughts. Objects themselves are embodied thoughts. Death is the dark backing that a mirror needs if we are to see anything.

The study of maps and the perusal of travel books aroused in me a secret fascination that was at times almost irresistible.

All growth toward perfection is but a returning to original existence.

As soon as one stops searching for knowledge, or if one imagines that it need not be creatively sought in the depths of the human spirit but can be assembled extensively by collecting and classifying facts, everything is irrevocably and forever lost.

Results are nothing; the energies which produce them and which again spring from them are everything.

Humboldt wrote that nature had to be experienced through feelings

Without a diversity of opinion, the discovery of truth is impossible,’ he

Nature itself was a republic of freedom.

As a rule, theologians know nothing of this world, and far less of the next; but they have the power of stating the most absurd propositions with faces solemn as stupidity touched by fear. It is a part of their business to malign and vilify the Voltaires, Humes, Paines, Humboldts, Tyndalls, Haeckels, Darwins, Spencers, and Drapers, and to bow with uncovered heads before the murderers, adulterers, and persecutors of the world. They are, for the most part, engaged in poisoning the minds of the young, prejudicing children against science, teaching the astronomy and geology of the bible, and inducing all to desert the sublime standard of reason.

And I said to myself that unless you conceive Death to be a violent guerrilla and kidnaper who snatches those you love, and if you are not cowardly and cannot submit to such terrorism as civilized people now do in every department of life, you must pursue and inquire and explore every possibility and seek everywhere and try everything.

But when on shore, & wandering in the sublime forests, surrounded by views more gorgeous than even Claude ever imagined, I enjoy a delight which none but those who have experienced it can understand - If it is to be done, it must be by studying Humboldt.

If we reason that we want happiness for others, not for ourselves, then we ought justly to be suspected of failing to recognize human nature for what it is and of wishing to turn men into machines.

Kühner, als das Unbekannte zu erforschen, kann es sein, das Bekannte zu bezweifeln.

Every scientist is a descendant of Humboldt. We are all his family.

Columbus gave Europe a New World; [Alexander von] Humboldt made it known in its physical, material, intellectual, and moral aspects.

He [Alexander von Humboldt] was to science what Shakespeare was to the drama.

After an early breakfast of black coffee – ‘concentrated sunshine’, as Humboldt called it – he worked all day and in the evening went on his usual tour of salons until 2 a.m. He

Nature every where speaks to man in a voice,’ Humboldt said, that is ‘familiar to his soul’.

If the people of Europe had known as much of astronomy and geology when the bible was introduced among them, as they do now, there never could have been one believer in the doctrine of inspiration. If the writers of the various parts of the bible had known as much about the sciences as is now known by every intelligent man, the book never could have been written. It was produced by ignorance, and has been believed and defended by its author. It has lost power in the proportion that man has gained knowledge. A few years ago, this book was appealed to in the settlement of all scientific questions; but now, even the clergy confess that in such matters, it has ceased to speak with the voice of authority. For the establishment of facts, the word of man is now considered far better than the word of God. In the world of science, Jehovah was superseded by Copernicus, Galileo, and Kepler. All that God told Moses, admitting the entire account to be true, is dust and ashes compared to the discoveries of Descartes, Laplace, and Humboldt. In matters of fact, the bible has ceased to be regarded as a standard. Science has succeeded in breaking the chains of theology. A few years ago, Science endeavored to show that it was not inconsistent with the bible. The tables have been turned, and now, Religion is endeavoring to prove that the bible is not inconsistent with Science. The standard has been changed.

Humboldt wrote about the destruction of forests and of humankind’s long-term changes to the environment. When he listed the three ways in which the human species was affecting the climate, he named deforestation, ruthless irrigation and, perhaps most prophetically, the ‘great masses of steam and gas’ produced in the industrial centres. No one but Humboldt had looked at the relationship between humankind and nature like this before.

What does it mean to be truly educated? I think I can do no better about answering the question of what it means to be truly educated than to go back to some of the classic views on the subject. For example the views expressed by the founder of the modern higher education system, Wilhelm von Humboldt, leading humanist, a figure of the enlightenment who wrote extensively on education and human development and argued, I think, kind of very plausibly, that the core principle and requirement of a fulfilled human being is the ability to inquire and create constructively independently without external controls. To move to a modern counterpart, a leading physicist who talked right here [at MIT], used to tell his classes it's not important what we cover in the class, it's important what you discover. To be truly educated from this point of view means to be in a position to inquire and to create on the basis of the resources available to you which you've come to appreciate and comprehend. To know where to look, to know how to formulate serious questions, to question a standard doctrine if that's appropriate, to find your own way, to shape the questions that are worth pursuing, and to develop the path to pursue them. That means knowing, understanding many things but also, much more important than what you have stored in your mind, to know where to look, how to look, how to question, how to challenge, how to proceed independently, to deal with the challenges that the world presents to you and that you develop in the course of your self education and inquiry and investigations, in cooperation and solidarity with others. That's what an educational system should cultivate from kindergarten to graduate school, and in the best cases sometimes does, and that leads to people who are, at least by my standards, well educated.

In considering the study of physical phenomena, not merely in its bearings on the material wants of life, but in its general influence on the intellectual advancement of mankind, we find its noblest and most important result to be a knowledge of the chain of connection, by which all natural forces are linked together, and made mutually dependent upon each other; and it is the perception of these relations that exalts our views and ennobles our enjoyments.

No school without spectacular eccentrics and crazy hearts is worth attending.

The expression of vanity and self-love becomes less offensive, when it retains something of simplicity and frankness.

The same things are done by us, over and over, with terrible predictability. One may be forgiven, in view of this, for wishing at least to associate with beauty.

For even if we know very little that is certain about spirit or soul, the true nature of the body, of materiality, is totally unknown and incomprehensible to us.

Maybe America didn't need art and inner miracles. It had so many outer ones. The USA was a big operation, very big. The more it, the less we.

Just because your soul is being torn to pieces doesn't mean that you stop analyzing the phenomena.

Happiness is so nonsynonymous with joy or pleasure that it is not infrequently sought and felt in grief and deprivation.

Links, sagte Humboldt. Wieso links, fragte Bonpland. Also rechts, sagte Humboldt. Aber warum rechts? Zum Teufel, rief Humboldt, jetzt werde es ihm zu blöd.

Whatever does not spring from a man’s free choice, or is only the result of instruction and guidance, does not enter into his very being, but remains alien to his true nature; he does not perform it with truly human energies, but merely with mechanical exactness...we may admire what he does, but we despise what he is.

Inzwischen geht es ihm besser, manche Tage seien schon fieberfrei, auch die Träume, in denen er Baron Humboldt erwürge, zerhacke, erschieße, anzünde, vergifte oder unter Steinen begrabe, würden seltener.

…man never regards what he possesses as so much his own, as what he does; and the labourer who tends a garden is perhaps in a truer sense its owner, than the listless voluptuary who enjoys its fruits…In view of this consideration, it seems as if all peasants and craftsman might be elevated into artists; that is, men who love their labour for its own sake, improve it by their own plastic genius and inventive skill, and thereby cultivate their intellect, ennoble their character, and exalt and refine their pleasures. And so humanity would be ennobled by the very things which now, though beautiful in themselves, so often serve to degrade it…But, still, freedom is undoubtedly the indispensable condition, without which even the pursuits most congenial to individual human nature, can never succeed in producing such salutary influences. Whatever does not spring from a man’s free choice, or is only the result of instruction and guidance, does not enter into his very being, but remains alien to his true nature; he does not perform it with truly human energies, but merely with mechanical exactness… …we may admire what he does, but we despise what he is.

Charlie, you know where I am, don't you? All right, Charlie, this isn't literature. This is life.

He yelled, "Charlie, you know where I am, don't you? All right, Charlie, this isn't literature. This is life.

We can never know how wide a circle of disturbance we produce in the harmonies of nature when we throw the smallest pebble in the ocean of organic life,’ Marsh wrote.

Humboldt was the ‘greatest of the priesthood of nature’, Marsh said, because he had understood the world as an interplay between man and nature – a connection that would underpin Marsh’s own work because he was collecting material for a book that would explain how humankind was destroying the environment.

There's the most extraordinary, unheard of poetry buried in America, but none of the conventional means known to culture can even begin to extract it...the agony is too deep, the disorder too big for art enterprises undertaken in the old way.

If you could arrange to avoid that routine job-world, you were an intellectual or an artist. Too restless, tremorous, agitated, too mad to sit at a desk eight hours a day, you needed an institution - a higher institution.

Unlike Christopher Columbus or Isaac Newton, Humboldt did not discover a continent or a new law of physics. Humboldt was not know for a single fact or a discovery but for his worldview. His vision of nature has passed into our consciousness as if by osmosis. It is almost as though his ideas have become so manisfest that the man behind them has disappeared.

The philosophical study of nature endeavors, in the the vicissitudes of phenomena, to connect the present with the past.

In the late eighteenth century scientists had begun to suggest that the earth must be older than the Bible, but they couldn’t agree on how the earth had formed.

If life is not intoxicating, it's nothing. Here it's burn or rot.

Die gefährlichste aller Weltanschauungen ist die Weltanschauung der Leute, welche die Welt nicht angeschaut haben.

Baron Humboldt asked Jefferson, 'Why are these libels allowed? Why is not this libelous journal suppressed, or its editor at least, fined and imprisoned?' The question gave Jefferson a perfect opening. 'Put that paper in your pocket, Baron, and should you hear the reality of our liberty, the freedom of our press, questioned, show this paper, and tell where you found it.

What we glean from travellers' vivid descriptions has a special charm; whatever is far off and suggestive excites our imagination; such pleasures tempt us far more than anything we may daily experience in the narrow circle of sedentary life.

We aren’t born with a ready-made conscience. As we pass through life, we hurt people and people hurt us, we act compassionately and others show compassion to us. If we pay attention, our moral sensitivity sharpens, and these experiences become a source of valuable ethical knowledge about what is good, what is right and who I really am. Humanism thus sees life as a gradual process of inner change, leading from ignorance to enlightenment by means of experiences. The highest aim of humanist life is to fully develop your knowledge through a large variety of intellectual, emotional and physical experiences. In the early nineteenth century, Wilhelm von Humboldt – one of the chief architects of the modern education system – said that the aim of existence is ‘a distillation of the widest possible experience of life into wisdom’. He also wrote that ‘there is only one summit in life – to have taken the measure in feeling of everything human’. This could well be the humanist motto.

It is far more difficult to observe correctly than most men imagine; to behold is not necessarily to observe, and the power of comparing and combining is only to be obtained by education. It is much to be regretted that habits of exact observation are not cultivated in our schools; to this deficiency may be traced much of the fallacious reasoning, the false philosophy which prevails.

School is different. Pupils are usually not encouraged to follow their own learning paths, question and discuss everything the teacher is teaching and move on to another topic if something does not promise to generate interesting insight. The teacher is there for the pupils to learn. But, as Wilhelm von Humboldt, founder of the Humboldt University of Berlin and brother to the great explorer Alexander von Humboldt, put it, the professor is not there for the student and the student not for the professor. Both are only there for the truth. And truth is always a public matter.

Nature is a living whole,' he later said, not a 'dead aggregate'. One single life had been poured over stones, plants, animals and humankind. It was this 'universal profusion with which life is everywhere distributed' that most impressed Humboldt. Even the atmosphere carried the kernels of future life - pollen, insect eggs and seeds. Life was everywhere and those 'organic powers are incessantly at work', he wrote. Humboldt was not so much interested in finding new isolated facts but in connecting them. Individual phenomena were only important 'in their relation to the whole', he explained.

I got in and started the engine, also turning on the radio. When the music began I wished that there might be more switches to turn on, for it was somehow not enough.

Faith can be interested in results only, for a truth once recognized as such puts an end to the believer's thinking.

Human nature must be something which always remains one and the same, but which may be carried out in manifold ways.

Even worse is the discovery that one has been living out certain greeting-card sentiments, with ribbons of middle-class virtue tied in a bow around one's heart.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

It is an absolutely vain endeavor to attempt to reconstruct or even comprehend the nature of a human being by simply knowing the forces which have acted upon him. However deeply we should like to penetrate, however close we seem to be drawing to truth, one unknown quantity eludes us: man's primordial energy, his original self, that personality which was given him with the gift of life itself. On it rests man's true freedom; it alone determines his real character.

Humboldt's glorious descriptions are & will for ever be unparalleled: but even he with his dark blue skies & the rare union of poetry with science which he so strongly displays when writing on tropical scenery, with all this falls far short of the truth,he averred." The delight one experiences in such times bewilders the mind; if the eye attempts to follow the flight of a gaudy butter-fly, it is arrested by some strange tree or fruit; if watching an insect one forgets it in the stranger flower it is crawling over; if turning to admire the splendor of the scenery, the individual character of the foreground fixes the attention. The mind is a chaos of delight, out of which a world of future & more quiet pleasure will arise. I am at present fit only to read Humboldt; he like another sun illuminates everything I behold.

This aspect of animated nature, in which man is nothing, has something in it strange and sad....Here, in a fertile country, adorned with eternal verdure, we seek in vain the traces of the power of man; we seem to be transported into a world different from that which gave us birth.

As the wicked flee when none pursueth, so does the middle-class wrestle when none contendeth. They cried out for freedom, it came down on them in a flood. Nothing remains but a few floating timbers of psychotherapy.

I regard marriage as a sin and propagation of children as a crime. It is my conviction also that he is a fool, and still more a sinner, who takes upon himself the yoke of marriage - a fool, because he thereby throws away his freedom, without gaining a corresponding recompense; a sinner, because he gives life to children, without being able to give them the certainty of happiness. I despise humanity in all its strata; I foresee that our posterity will be far more unhappy than we are; and should not I be a sinner, if, in spite of this insight, I should take care to leave a posterity of unhappy beings behind me? The whole of life is the greatest insanity. And if for eighty years one strives and inquiries, still one is obliged finally to confess that he has striven for nothing and has found nothing. Did we at least know why we are in this world! But to the thinker, everything is and remains a riddle; and the greatest good luck is that of being born a flathead.

During the first half of the present century we had an Alexander von Humboldt, who was able to scan the scientific knowledge of his time in its details, and to bring it within one vast generalization. At the present juncture, it is obviously very doubtful whether this task could be accomplished in a similar way, even by a mind with gifts so peculiarly suited for the purpose as Humboldt's was, and if all his time and work were devoted to the purpose.

I could not possibly have been placed in circumstances more highly favorable for study and exploration than those which I now enjoy. I am free from the distractions constantly arising in civilized life from social claims. Nature offers unceasingly the most novel and fascinating objects for learning. The only drawbacks to this solitude are the want of information on the progress of scientific discovery in Europe and the lack of all the advantages arising from an interchange of ideas.

In Views of Nature Humboldt conjured up the quiet solitude of Andean mountaintops and the fertility of the rainforest, as well as the magic of a meteor shower and the gruesome spectacle of catching the electric eels in the Llanos. He wrote of the ‘glowing womb of the earth’ and ‘bejewelled’ riverbanks. Here a desert became a ‘sea of sands’, leaves unfolded ‘to greet the rising sun’, and apes filled the jungle with ‘melancholy howlings’. In the mists at the rapids of the Orinoco, rainbows danced in a game of hide-and-seek – ‘optical magic’, as he called it. Humboldt created poetic vignettes when he wrote of strange insects that ‘poured their red phosphoric light on the herb-covered ground, which glowed with living fire as if the starry canopy of heaven had sunk upon the turf’.

Language is deeply entwined in the intellectual development of humanity itself, it accompanies the latter upon every step of its localized progression or regression; moreover, the pertinent cultural level in each case is recognizable in it. ... Language is, as it were, the external manifestation of the minds of peoples. Their language is their soul, and their soul is their language. It is impossible to conceive them ever sufficiently identical... . The creation of language is an innate necessity of humanity. It is not a mere external vehicle, designed to sustain social intercourse, but an indispensable factor for the development of human intellectual powers, culminating in the formulation of philosophical doctrine.

Then, in the late summer of 1790, Humboldt began to study finance and economics at the academy of trade in Hamburg. He hated it for it was all numbers and account books. In his spare time, Humboldt delved into scientific treatises and travel book, he learned Danish and Swedish - anything was better than his business studies. Whenever he could, he walked down to the River Elbe in Hamburg where he watched the large merchant vessels that brought tobacco, rice and indigo from the United States. The 'sight of the ships in the harbour', he told a friend, was what held him together - a symbol of his hopes and dreams. He couldn't wait to be finally the 'master of his own luck'.

Humboldt was the first to relate colonialism to the devastation of the environment. Again and again, his thoughts returned to nature as a complex web of life but also to man’s place within it. At the Rio Apure, he had seen the devastation caused by the Spanish who had tried to control the annual flooding by building a dam. To make matters worse, they had also felled the trees that had held the riverbanks together like ‘a very tight wall’ with the result that the raging river carried more land away each year. On the high plateau of Mexico City, Humboldt had observed how a lake that fed the local irrigation system had shrunk into a shallow puddle, leaving the valleys beneath barren. Everywhere in the world, Humboldt said, water engineers were guilty of such short-sighted follies. He debated nature, ecological issues, imperial power and politics in relation to each other. He criticized unjust land distribution, monocultures, violence against tribal groups and indigenous work conditions – all powerfully relevant issues today. As a former mining inspector, Humboldt had a unique insight into the environmental and economic consequences of the exploitation of nature’s riches. He questioned Mexico’s dependence on cash crops and mining, for example, because it bound the country to fluctuating international market prices. ‘The only capital,’ he said, that ‘increases with time, consists in the produce of agriculture’. All problems in the colonies, he was certain, were the result of the ‘imprudent activities of the Europeans’.

Darwin, landing in Brazil in 1832, had a similar reaction, colored by his reading of his predecessor." Humboldt's glorious descriptions are & will for ever be unparalleled: but even he with his dark blue skies & the rare union of poetry with science which he so strongly displays when writing on tropical scenery, with all this falls far short of the truth,he averred." The delight one experiences in such times bewilders the mind; if the eye attempts to follow the flight of a gaudy butter-fly, it is arrested by some strange tree or fruit; if watching an insect one forgets it in the stranger flower it is crawling over; if turning to admire the splendor of the scenery, the individual character of the foreground fixes the attention. The mind is a chaos of delight, out of which a world of future & more quiet pleasure will arise. I am at present fit only to read Humboldt; he like another sun illuminates everything I behold.

Suppose then that you began with the proposition that boredom was a kind of pain caused by unused powers, the pain of wasted possibilities or talents, and was accompanied by expectations of the optimum utilization of capacities. Nothing actual ever suits pure expectation and such purity of expectation is a great source of tedium. People rich in abilities, in sexual feeling, rich in mind and in invention - all the highly gifted see themselves shunted for decades onto dull sidings, banished exiled nailed up in chicken coops. Imagination has even tried to surmount the problem by forcing boredom itself to yield interest.

What—in other words—would modern boredom be without terror? One of the most boring documents of all time is the thick volume of Hitler’s Table Talk. He too had people watching movies, eating pastries, and drinking coffee with Schlag while he bored them, while he discoursed theorized expounded. Everyone was perishing of staleness and fear, afraid to go to the toilet. This combination of power and boredom has never been properly examined. Boredom is an instrument of social control. Power is the power to impose boredom, to command stasis, to combine this stasis with anguish. The real tedium, deep tedium, is seasoned with terror and with death. There were even profounder questions. For instance, the history of the universe would be very boring if one tried to think of it in the ordinary way of human experience. All that time without events! Gases over and over again, and heat and particles of matter, the sun tides and winds, again this creeping development, bits added to bits, chemical accidents—whole ages in which almost nothing happens, lifeless seas, only a few crystals, a few protein compounds developing. The tardiness of evolution is so irritating to contemplate. The clumsy mistakes you see in museum fossils. How could such bones crawl, walk, run? It is agony to think of the groping of the species—all this fumbling, swamp-creeping, munching, preying, and reproduction, the boring slowness with which tissues, organs, and members developed. And then the boredom also of the emergence of the higher types and finally of mankind, the dull life of paleolithic forests, the long long incubation of intelligence, the slowness of invention, the idiocy of peasant ages. These are interesting only in review, in thought. No one could bear to experience this. The present demand is for a quick forward movement, for a summary, for life at the speed of intensest thought. As we approach, through technology, the phase of instantaneous realiza-tion, of the realization of eternal human desires or fantasies, of abolishing time and space the problem of boredom can only become more intense. The human being, more and more oppressed by the peculiar terms of his existence—one time around for each, no more than a single life per customer—has to think of the boredom of death. O those eternities of nonexistence! For people who crave continual interest and diversity, O! how boring death will be! To lie in the grave, in one place, how frightful!

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.