Blaise Pascal was not only a scientist and mathematician but philosopher. He is known for his book entitled Pensees in which he stated;
‘All human problems stem from the inability to sit in a room alone.’
With the benefit of hindsight since the 1600’s when this was written, I would suggest an amendment to;
‘Some human problems stem from the inability to sit in a room alone.’
It remains certain though, that inaction of body and mind is a problem for a lot of people in the West. There remains in Western thought an imperative to voyage and discover new things, places, people. The myth of seeding the planets and stars with human beings is a modern manifestation of this, but at a contemporary everyday level, it manifests as exploring social media compulsively.
Inactivity is seen as something to be avoided and children are instructed to keep themselves busy. There is a notional link here between being engaged in something and being happy. If happiness could be measured on a scale of one to ten, then we might expect to be somewhere around five most of the time. At times of misfortune this would go down to one or zero and at times of fortune nine or ten. Being ‘unhappy’ would then become an impossible state of mind, as there was only a surfeit or depletion of happiness. As emotional beings connected to the world through our senses we could become addicted to happiness through sensual pleasure. However the power or thought has given mankind the ability to disconnect into the abstract worlds of mathematics, language, pattern and imagination. Here also we find happiness. The absence of these activities does not reduce a state of contentment if we abandon contentment as our goal.
A later philosopher to Pascal was Jeremy Bentham from the 18th and 19th Centuries. His famous ‘hand me down’ thought to humanity was his ‘fundamental axiom’ for a fulfilled life;
‘It is the greatest happiness of the greatest number that is the measure of right and wrong.’
The ‘pursuit of happiness’ found it’s way into the the American Constitution in 1776 as a noble aim for our endeavours. As a piece of legalised diplomacy though, it let’s the snake into the garden, as happiness means different things to different people.
Persons engaged in any or all of the ‘deadly sins’ of the Old Testament for instance (if slavery is ‘theft of freedom’) might also be condoned under this right of the constitution. It had to be so, for many Americans from the south were not totally convinced slavery was a bad thing.
When Nazi Germany mobilised it’s military might – with it’s people in general support, they appear in the contemporary movies as being at least eight or nine on the happiness scale. Yet with hindsight we can see that the second world war was wrong and should never have happened, any more than should the first. We have to conclude that we have here an example that one can be very wrong and very happy.
Returning to Pascal’s point about being able to ‘live with oneself’; it is sobering to ponder if the Nazi’s would have been better to have learnt to do this. Instead of finding ‘wrong’ in their society and supposed causes of ‘wrong’ their first endeavours would have been better directed within. Outward exploration of one’s ideals and opinions inevitably mean trampling over someone else’s, in this case Belgium and Poland and most of Europe. This is a manifestation of the inability to sit quietly. Faults that we find intolerable in others are usually those holding most power over our selves. This truth is known from ancient times and is recorded as ‘known thyself’.
When a child is bored, it is because the child has an idea that a change of mental or physical environment is necessary. For whatever reason, this function is not available to the child inwardly.
My English teacher ‘Windy Gale’ was fond of aphorisms and he posted examples around the classroom. One was;
‘There are no dull subjects, only dull minds.’ He was no doubt tired or reading dull essays from dull minds.
While quiet can at first be regarded as in some way lacking, once accepted it can become a ploughed field upon which crops grow and from these comes nourishment.
There was a television series on the world religions several decades ago, presented and written by the theatre producer, Ronald Eyre who died in 1992. In his conclusion he said poignantly that if he were able to bring all the world’s religious leaders into one room, he would expect there would be a pervasive silence. He meant that far from being arguments about dogma and doctrine, origin and authenticity; because these beings had advanced sufficiently into themselves they would not be ‘throwing stones’ at others.
In the twentieth century, the connection between any human being on the planet with another through social media, has expanded this capacity to do ‘wrong’ in the pursuit of ‘happiness’. The forces of ‘radicalisation’ for instance are able to engage the minds of ‘bored’ souls anywhere on the planet. They will break their roots and leave their families to cross borders into broken states to support an aim they perceive as needing salvation from unhappiness. I am of course thinking of the so called ‘Islamic State’ as an example. At this time it’s influence is almost broken but like all political philosophies and doctrines it will always remain as the written word and thought.
Those emerging from the war will have learnt much about being alone and being near one and zero on the happiness scale. They may find that on return to their host countries after trial, they will be placed in a room alone. The question they must face is, can they live with themselves and in doing so become happy? Perhaps then, they will find the happiness they did not find through doing wrong.
