true wisdom comes from experience essay

T he lords of life, the lords of life,— I saw them pass, In their own guise, Like and unlike, Portly and grim, Use and Surprise, Surface and Dream, Succession swift, and spectral Wrong, Temperament without a tongue, And the inventor of the game Omnipresent without name; — Some to see, some to be guessed, They marched from east to west: Little man, least of all, Among the legs of his guardians tall, Walked about with puzzled look: — Him by the hand dear nature took; Dearest nature, strong and kind, Whispered, 'Darling, never mind! Tomorrow they will wear another face, The founder thou! these are thy race!'

W here do we find ourselves? In a series of which we do not know the extremes, and believe that it has none. We wake and find ourselves on a stair; there are stairs below us, which we seem to have ascended; there are stairs above us, many a one, which go upward and out of sight. But the Genius which, according to the old belief, stands at the door by which we enter, and gives us the lethe to drink, that we may tell no tales, mixed the cup too strongly, and we cannot shake off the lethargy now at noonday. Sleep lingers all our lifetime about our eyes, as night hovers all day in the boughs of the fir-tree. All things swim and glitter. Our life is not so much threatened as our perception. Ghostlike we glide through nature, and should not know our place again. Did our birth fall in some fit of indigence and frugality in nature, that she was so sparing of her fire and so liberal of her earth, that it appears to us that we lack the affirmative principle, and though we have health and reason, yet we have no superfluity of spirit for new creation? We have enough to live and bring the year about, but not an ounce to impart or to invest. Ah that our Genius were a little more of a genius! We are like millers on the lower levels of a stream, when the factories above them have exhausted the water. We too fancy that the upper people must have raised their dams.

If any of us knew what we were doing, or where we are going, then when we think we best know! We do not know today whether we are busy or idle. In times when we thought ourselves indolent, we have afterwards discovered, that much was accomplished, and much was begun in us. All our days are so unprofitable while they pass, that 'tis wonderful where or when we ever got anything of this which we call wisdom, poetry, virtue. We never got it on any dated calendar day. Some heavenly days must have been intercalated somewhere, like those that Hermes won with dice of the Moon, that Osiris might be born. It is said, all martyrdoms looked mean when they were suffered. Every ship is a romantic object, except that we sail in. Embark, and the romance quits our vessel, and hangs on every other sail in the horizon. Our life looks trivial, and we shun to record it. Men seem to have learned of the horizon the art of perpetual retreating and reference. 'Yonder uplands are rich pasturage, and my neighbor has fertile meadow, but my field,' says the querulous farmer, 'only holds the world together.' I quote another man's saying; unluckily, that other withdraws himself in the same way, and quotes me. 'Tis the trick of nature thus to degrade today; a good deal of buzz, and somewhere a result slipped magically in. Every roof is agreeable to the eye, until it is lifted; then we find tragedy and moaning women, and hard-eyed husbands, and deluges of lethe, and the men ask, 'What's the news?' as if the old were so bad. How many individuals can we count in society? how many actions? how many opinions? So much of our time is preparation, so much is routine, and so much retrospect, that the pith of each man's genius contracts itself to a very few hours. The history of literature — take the net result of Tiraboschi, Warton, or Schlegel, — is a sum of very few ideas, and of very few original tales, — all the rest being variation of these. So in this great society wide lying around us, a critical analysis would find very few spontaneous actions. It is almost all custom and gross sense. There are even few opinions, and these seem organic in the speakers, and do not disturb the universal necessity.

What opium is instilled into all disaster! It shows formidable as we approach it, but there is at last no rough rasping friction, but the most slippery sliding surfaces. We fall soft on a thought. Ate Dea is gentle,

"Over men's heads walking aloft, With tender feet treading so soft."

People grieve and bemoan themselves, but it is not half so bad with them as they say. There are moods in which we court suffering, in the hope that here, at least, we shall find reality, sharp peaks and edges of truth. But it turns out to be scene-painting and counterfeit. The only thing grief has taught me, is to know how shallow it is. That, like all the rest, plays about the surface, and never introduces me into the reality, for contact with which, we would even pay the costly price of sons and lovers. Was it Boscovich who found out that bodies never come in contact? Well, souls never touch their objects. An innavigable sea washes with silent waves between us and the things we aim at and converse with. Grief too will make us idealists. In the death of my son, now more than two years ago, I seem to have lost a beautiful estate, — no more. I cannot get it nearer to me. If tomorrow I should be informed of the bankruptcy of my principal debtors, the loss of my property would be a great inconvenience to me, perhaps, for many years; but it would leave me as it found me, — neither better nor worse. So is it with this calamity: it does not touch me: some thing which I fancied was a part of me, which could not be torn away without tearing me, nor enlarged without enriching me, falls off from me, and leaves no scar. It was caducous. I grieve that grief can teach me nothing, nor carry me one step into real nature. The Indian who was laid under a curse, that the wind should not blow on him, nor water flow to him, nor fire burn him, is a type of us all. The dearest events are summer-rain, and we the Para coats that shed every drop. Nothing is left us now but death. We look to that with a grim satisfaction, saying, there at least is reality that will not dodge us.

I take this evanescence and lubricity of all objects, which lets them slip through our fingers then when we clutch hardest, to be the most unhandsome part of our condition. Nature does not like to be observed, and likes that we should be her fools and playmates. We may have the sphere for our cricket-ball, but not a berry for our philosophy. Direct strokes she never gave us power to make; all our blows glance, all our hits are accidents. Our relations to each other are oblique and casual.

Dream delivers us to dream, and there is no end to illusion. Life is a train of moods like a string of beads, and, as we pass through them, they prove to be many-colored lenses which paint the world their own hue, and each shows only what lies in its focus. From the mountain you see the mountain. We animate what we can, and we see only what we animate. Nature and books belong to the eyes that see them. It depends on the mood of the man, whether he shall see the sunset or the fine poem. There are always sunsets, and there is always genius; but only a few hours so serene that we can relish nature or criticism. The more or less depends on structure or temperament. Temperament is the iron wire on which the beads are strung. Of what use is fortune or talent to a cold and defective nature? Who cares what sensibility or discrimination a man has at some time shown, if he falls asleep in his chair? or if he laugh and giggle? or if he apologize? or is affected with egotism? or thinks of his dollar? or cannot go by food? or has gotten a child in his boyhood? Of what use is genius, if the organ is too convex or too concave, and cannot find a focal distance within the actual horizon of human life? Of what use, if the brain is too cold or too hot, and the man does not care enough for results, to stimulate him to experiment, and hold him up in it? or if the web is too finely woven, too irritable by pleasure and pain, so that life stagnates from too much reception, without due outlet? Of what use to make heroic vows of amendment, if the same old law-breaker is to keep them? What cheer can the religious sentiment yield, when that is suspected to be secretly dependent on the seasons of the year, and the state of the blood? I knew a witty physician who found theology in the biliary duct, and used to affirm that if there was disease in the liver, the man became a Calvinist, and if that organ was sound, he became a Unitarian. Very mortifying is the reluctant experience that some unfriendly excess or imbecility neutralizes the promise of genius. We see young men who owe us a new world, so readily and lavishly they promise, but they never acquit the debt; they die young and dodge the account: or if they live, they lose themselves in the crowd.

Temperament also enters fully into the system of illusions, and shuts us in a prison of glass which we cannot see. There is an optical illusion about every person we meet. In truth, they are all creatures of given temperament, which will appear in a given character, whose boundaries they will never pass: but we look at them, they seem alive, and we presume there is impulse in them. In the moment it seems impulse; in the year, in the lifetime, it turns out to be a certain uniform tune which the revolving barrel of the music-box must play. Men resist the conclusion in the morning, but adopt it as the evening wears on, that temper prevails over everything of time, place, and condition, and is inconsumable in the flames of religion. Some modifications the moral sentiment avails to impose, but the individual texture holds its dominion, if not to bias the moral judgments, yet to fix the measure of activity and of enjoyment.

I thus express the law as it is read from the platform of ordinary life, but must not leave it without noticing the capital exception. For temperament is a power which no man willingly hears any one praise but himself. On the platform of physics, we cannot resist the contracting influences of so-called science. Temperament puts all divinity to rout. I know the mental proclivity of physicians. I hear the chuckle of the phrenologists. Theoretic kidnappers and slave-drivers, they esteem each man the victim of another, who winds him round his finger by knowing the law of his being, and by such cheap signboards as the color of his beard, or the slope of his occiput, reads the inventory of his fortunes and character. The grossest ignorance does not disgust like this impudent knowingness. The physicians say, they are not materialists; but they are: — Spirit is matter reduced to an extreme thinness: O so thin! — But the definition of spiritual should be, that which is its own evidence. What notions do they attach to love! what to religion! One would not willingly pronounce these words in their hearing, and give them the occasion to profane them. I saw a gracious gentleman who adapts his conversation to the form of the head of the man he talks with! I had fancied that the value of life lay in its inscrutable possibilities; in the fact that I never know, in addressing myself to a new individual, what may befall me. I carry the keys of my castle in my hand, ready to throw them at the feet of my lord, whenever and in what disguise soever he shall appear. I know he is in the neighborhood hidden among vagabonds. Shall I preclude my future, by taking a high seat, and kindly adapting my conversation to the shape of heads? When I come to that, the doctors shall buy me for a cent.—— 'But, sir, medical history; the report to the Institute; the proven facts!' -- I distrust the facts and the inferences. Temperament is the veto or limitation-power in the constitution, very justly applied to restrain an opposite excess in the constitution, but absurdly offered as a bar to original equity. When virtue is in presence, all subordinate powers sleep. On its own level, or in view of nature, temperament is final. I see not, if one be once caught in this trap of so-called sciences, any escape for the man from the links of the chain of physical necessity. Given such an embryo, such a history must follow. On this platform, one lives in a sty of sensualism, and would soon come to suicide. But it is impossible that the creative power should exclude itself. Into every intelligence there is a door which is never closed, through which the creator passes. The intellect, seeker of absolute truth, or the heart, lover of absolute good, intervenes for our succor, and at one whisper of these high powers, we awake from ineffectual struggles with this nightmare. We hurl it into its own hell, and cannot again contract ourselves to so base a state.

That immobility and absence of elasticity which we find in the arts, we find with more pain in the artist. There is no power of expansion in men. Our friends early appear to us as representatives of certain ideas, which they never pass or exceed. They stand on the brink of the ocean of thought and power, but they never take the single step that would bring them there. A man is like a bit of Labrador spar, which has no lustre as you turn it in your hand, until you come to a particular angle; then it shows deep and beautiful colors. There is no adaptation or universal applicability in men, but each has his special talent, and the mastery of successful men consists in adroitly keeping themselves where and when that turn shall be oftenest to be practised. We do what we must, and call it by the best names we can, and would fain have the praise of having intended the result which ensues. I cannot recall any form of man who is not superfluous sometimes. But is not this pitiful? Life is not worth the taking, to do tricks in.

Of course, it needs the whole society, to give the symmetry we seek. The parti-colored wheel must revolve very fast to appear white. Something is learned too by conversing with so much folly and defect. In fine, whoever loses, we are always of the gaining party. Divinity is behind our failures and follies also. The plays of children are nonsense, but very educative nonsense. So it is with the largest and solemnest things, with commerce, government, church, marriage, and so with the history of every man's bread, and the ways by which he is to come by it. Like a bird which alights nowhere, but hops perpetually from bough to bough, is the Power which abides in no man and in no woman, but for a moment speaks from this one, and for another moment from that one.

But what help from these fineries or pedantries? What help from thought? Life is not dialectics. We, I think, in these times, have had lessons enough of the futility of criticism. Our young people have thought and written much on labor and reform, and for all that they have written, neither the world nor themselves have got on a step. Intellectual tasting of life will not supersede muscular activity. If a man should consider the nicety of the passage of a piece of bread down his throat, he would starve. At Education-Farm, the noblest theory of life sat on the noblest figures of young men and maidens, quite powerless and melancholy. It would not rake or pitch a ton of hay; it would not rub down a horse; and the men and maidens it left pale and hungry. A political orator wittily compared our party promises to western roads, which opened stately enough, with planted trees on either side, to tempt the traveller, but soon became narrow and narrower, and ended in a squirrel-track, and ran up a tree. So does culture with us; it ends in head-ache. Unspeakably sad and barren does life look to those, who a few months ago were dazzled with the splendor of the promise of the times. "There is now no longer any right course of action, nor any self-devotion left among the Iranis." Objections and criticism we have had our fill of. There are objections to every course of life and action, and the practical wisdom infers an indifferency, from the omnipresence of objection. The whole frame of things preaches indifferency. Do not craze yourself with thinking, but go about your business anywhere. Life is not intellectual or critical, but sturdy. Its chief good is for well-mixed people who can enjoy what they find, without question. Nature hates peeping, and our mothers speak her very sense when they say, "Children, eat your victuals, and say no more of it." To fill the hour, — that is happiness; to fill the hour, and leave no crevice for a repentance or an approval. We live amid surfaces, and the true art of life is to skate well on them. Under the oldest mouldiest conventions, a man of native force prospers just as well as in the newest world, and that by skill of handling and treatment. He can take hold anywhere. Life itself is a mixture of power and form, and will not bear the least excess of either. To finish the moment, to find the journey's end in every step of the road, to live the greatest number of good hours, is wisdom. It is not the part of men, but of fanatics, or of mathematicians, if you will, to say, that, the shortness of life considered, it is not worth caring whether for so short a duration we were sprawling in want, or sitting high. Since our office is with moments, let us husband them. Five minutes of today are worth as much to me, as five minutes in the next millennium. Let us be poised, and wise, and our own, today. Let us treat the men and women well: treat them as if they were real: perhaps they are. Men live in their fancy, like drunkards whose hands are too soft and tremulous for successful labor. It is a tempest of fancies, and the only ballast I know, is a respect to the present hour. Without any shadow of doubt, amidst this vertigo of shows and politics, I settle myself ever the firmer in the creed, that we should not postpone and refer and wish, but do broad justice where we are, by whomsoever we deal with, accepting our actual companions and circumstances, however humble or odious, as the mystic officials to whom the universe has delegated its whole pleasure for us. If these are mean and malignant, their contentment, which is the last victory of justice, is a more satisfying echo to the heart, than the voice of poets and the casual sympathy of admirable persons. I think that however a thoughtful man may suffer from the defects and absurdities of his company, he cannot without affectation deny to any set of men and women, a sensibility to extraordinary merit. The coarse and frivolous have an instinct of superiority, if they have not a sympathy, and honor it in their blind capricious way with sincere homage.

The fine young people despise life, but in me, and in such as with me are free from dyspepsia, and to whom a day is a sound and solid good, it is a great excess of politeness to look scornful and to cry for company. I am grown by sympathy a little eager and sentimental, but leave me alone, and I should relish every hour and what it brought me, the pot-luck of the day, as heartily as the oldest gossip in the bar-room. I am thankful for small mercies. I compared notes with one of my friends who expects everything of the universe, and is disappointed when anything is less than the best, and I found that I begin at the other extreme, expecting nothing, and am always full of thanks for moderate goods. I accept the clangor and jangle of contrary tendencies. I find my account in sots and bores also. They give a reality to the circumjacent picture, which such a vanishing meteorous appearance can ill spare. In the morning I awake, and find the old world, wife, babes, and mother, Concord and Boston, the dear old spiritual world, and even the dear old devil not far off. If we will take the good we find, asking no questions, we shall have heaping measures. The great gifts are not got by analysis. Everything good is on the highway. The middle region of our being is the temperate zone. We may climb into the thin and cold realm of pure geometry and lifeless science, or sink into that of sensation. Between these extremes is the equator of life, of thought, of spirit, of poetry, — a narrow belt. Moreover, in popular experience, everything good is on the highway. A collector peeps into all the picture-shops of Europe, for a landscape of Poussin, a crayon-sketch of Salvator; but the Transfiguration, the Last Judgment, the Communion of St. Jerome, and what are as transcendent as these, are on the walls of the Vatican, the Uffizii, or the Louvre, where every footman may see them; to say nothing of nature's pictures in every street, of sunsets and sunrises every day, and the sculpture of the human body never absent. A collector recently bought at public auction, in London, for one hundred and fifty-seven guineas, an autograph of Shakespeare : but for nothing a school-boy can read Hamlet, and can detect secrets of highest concernment yet unpublished therein. I think I will never read any but the commonest books, — the Bible, Homer, Dante, Shakespeare , and Milton. Then we are impatient of so public a life and planet, and run hither and thither for nooks and secrets. The imagination delights in the wood-craft of Indians, trappers, and bee-hunters. We fancy that we are strangers, and not so intimately domesticated in the planet as the wild man, and the wild beast and bird. But the exclusion reaches them also; reaches the climbing, flying, gliding, feathered and four-footed man. Fox and woodchuck, hawk and snipe, and bittern, when nearly seen, have no more root in the deep world than man, and are just such superficial tenants of the globe. Then the new molecular philosophy shows astronomical interspaces betwixt atom and atom, shows that the world is all outside: it has no inside.

The mid-world is best. Nature, as we know her, is no saint. The lights of the church, the ascetics, Gentoos and Grahamites, she does not distinguish by any favor. She comes eating and drinking and sinning. Her darlings, the great, the strong, the beautiful, are not children of our law, do not come out of the Sunday School, nor weigh their food, nor punctually keep the commandments. If we will be strong with her strength, we must not harbor such disconsolate consciences, borrowed too from the consciences of other nations. We must set up the strong present tense against all the rumors of wrath, past or to come. So many things are unsettled which it is of the first importance to settle, — and, pending their settlement, we will do as we do. Whilst the debate goes forward on the equity of commerce, and will not be closed for a century or two, New and Old England may keep shop. Law of copyright and international copyright is to be discussed, and, in the interim, we will sell our books for the most we can. Expediency of literature, reason of literature, lawfulness of writing down a thought, is questioned; much is to say on both sides, and, while the fight waxes hot, thou, dearest scholar, stick to thy foolish task, add a line every hour, and between whiles add a line. Right to hold land, right of property, is disputed, and the conventions convene, and before the vote is taken, dig away in your garden, and spend your earnings as a waif or godsend to all serene and beautiful purposes. Life itself is a bubble and a skepticism, and a sleep within a sleep. Grant it, and as much more as they will, — but thou, God's darling! heed thy private dream: thou wilt not be missed in the scorning and skepticism: there are enough of them: stay there in thy closet, and toil, until the rest are agreed what to do about it. Thy sickness, they say, and thy puny habit, require that thou do this or avoid that, but know that thy life is a flitting state, a tent for a night, and do thou, sick or well, finish that stint. Thou art sick, but shalt not be worse, and the universe, which holds thee dear, shall be the better.

Human life is made up of the two elements, power and form, and the proportion must be invariably kept, if we would have it sweet and sound. Each of these elements in excess makes a mischief as hurtful as its defect. Everything runs to excess: every good quality is noxious, if unmixed, and, to carry the danger to the edge of ruin, nature causes each man's peculiarity to superabound. Here, among the farms, we adduce the scholars as examples of this treachery. They are nature's victims of expression. You who see the artist, the orator, the poet, too near, and find their life no more excellent than that of mechanics or farmers, and themselves victims of partiality, very hollow and haggard, and pronounce them failures, — not heroes, but quacks, — conclude very reasonably, that these arts are not for man, but are disease. Yet nature will not bear you out. Irresistible nature made men such, and makes legions more of such, every day. You love the boy reading in a book, gazing at a drawing, or a cast: yet what are these millions who read and behold, but incipient writers and sculptors? Add a little more of that quality which now reads and sees, and they will seize the pen and chisel. And if one remembers how innocently he began to be an artist, he perceives that nature joined with his enemy. A man is a golden impossibility. The line he must walk is a hair's breadth. The wise through excess of wisdom is made a fool.

How easily, if fate would suffer it, we might keep forever these beautiful limits, and adjust ourselves, once for all, to the perfect calculation of the kingdom of known cause and effect. In the street and in the newspapers, life appears so plain a business, that manly resolution and adherence to the multiplication-table through all weathers, will insure success. But ah! presently comes a day, or is it only a half-hour, with its angel-whispering, — which discomfits the conclusions of nations and of years! Tomorrow again, everything looks real and angular, the habitual standards are reinstated, common sense is as rare as genius, — is the basis of genius, and experience is hands and feet to every enterprise; — and yet, he who should do his business on this understanding, would be quickly bankrupt. Power keeps quite another road than the turnpikes of choice and will, namely, the subterranean and invisible tunnels and channels of life. It is ridiculous that we are diplomatists, and doctors, and considerate people: there are no dupes like these. Life is a series of surprises, and would not be worth taking or keeping, if it were not. God delights to isolate us every day, and hide from us the past and the future. We would look about us, but with grand politeness he draws down before us an impenetrable screen of purest sky, and another behind us of purest sky. 'You will not remember,' he seems to say, 'and you will not expect.' All good conversation, manners , and action, come from a spontaneity which forgets usages, and makes the moment great. Nature hates calculators; her methods are saltatory and impulsive. Man lives by pulses; our organic movements are such; and the chemical and ethereal agents are undulatory and alternate; and the mind goes antagonizing on, and never prospers but by fits. We thrive by casualties. Our chief experiences have been casual. The most attractive class of people are those who are powerful obliquely, and not by the direct stroke: men of genius, but not yet accredited: one gets the cheer of their light, without paying too great a tax. Theirs is the beauty of the bird, or the morning light, and not of art. In the thought of genius there is always a surprise; and the moral sentiment is well called "the newness," for it is never other; as new to the oldest intelligence as to the young child, — "the kingdom that cometh without observation." In like manner, for practical success, there must not be too much design. A man will not be observed in doing that which he can do best. There is a certain magic about his properest action, which stupefies your powers of observation, so that though it is done before you, you wist not of it. The art of life has a pudency, and will not be exposed. Every man is an impossibility, until he is born; every thing impossible, until we see a success. The ardors of piety agree at last with the coldest skepticism, — that nothing is of us or our works, — that all is of God. Nature will not spare us the smallest leaf of laurel. All writing comes by the grace of God, and all doing and having. I would gladly be moral, and keep due metes and bounds, which I dearly love, and allow the most to the will of man, but I have set my heart on honesty in this chapter, and I can see nothing at last, in success or failure, than more or less of vital force supplied from the Eternal. The results of life are uncalculated and uncalculable. The years teach much which the days never know. The persons who compose our company, converse, and come and go, and design and execute many things, and somewhat comes of it all, but an unlooked for result. The individual is always mistaken. He designed many things, and drew in other persons as coadjutors, quarrelled with some or all, blundered much, and something is done; all are a little advanced, but the individual is always mistaken. It turns out somewhat new, and very unlike what he promised himself.

The ancients, struck with this irreducibleness of the elements of human life to calculation, exalted Chance into a divinity, but that is to stay too long at the spark, — which glitters truly at one point, — but the universe is warm with the latency of the same fire. The miracle of life which will not be expounded, but will remain a miracle, introduces a new element. In the growth of the embryo, Sir Everard Home, I think, noticed that the evolution was not from one central point, but co-active from three or more points. Life has no memory. That which proceeds in succession might be remembered, but that which is coexistent, or ejaculated from a deeper cause, as yet far from being conscious, knows not its own tendency. So is it with us, now skeptical, or without unity, because immersed in forms and effects all seeming to be of equal yet hostile value, and now religious, whilst in the reception of spiritual law . Bear with these distractions, with this coetaneous growth of the parts: they will one day be members , and obey one will. On that one will, on that secret cause, they nail our attention and hope. Life is hereby melted into an expectation or a religion. Underneath the inharmonious and trivial particulars, is a musical perfection, the Ideal journeying always with us, the heaven without rent or seam. Do but observe the mode of our illumination. When I converse with a profound mind, or if at any time being alone I have good thoughts, I do not at once arrive at satisfactions, as when, being thirsty, I drink water, or go to the fire, being cold: no! but I am at first apprised of my vicinity to a new and excellent region of life. By persisting to read or to think, this region gives further sign of itself, as it were in flashes of light, in sudden discoveries of its profound beauty and repose, as if the clouds that covered it parted at intervals, and showed the approaching traveller the inland mountains, with the tranquil eternal meadows spread at their base, whereon flocks graze, and shepherds pipe and dance. But every insight from this realm of thought is felt as initial, and promises a sequel. I do not make it; I arrive there, and behold what was there already. I make! O no! I clap my hands in infantine joy and amazement, before the first opening to me of this august magnificence, old with the love and homage of innumerable ages, young with the life of life, the sunbright Mecca of the desert. And what a future it opens! I feel a new heart beating with the love of the new beauty. I am ready to die out of nature, and be born again into this new yet unapproachable America I have found in the West.

"Since neither now nor yesterday began These thoughts, which have been ever, nor yet can A man be found who their first entrance knew."

If I have described life as a flux of moods, I must now add, that there is that in us which changes not, and which ranks all sensations and states of mind. The consciousness in each man is a sliding scale, which identifies him now with the First Cause, and now with the flesh of his body; life above life, in infinite degrees. The sentiment from which it sprung determines the dignity of any deed, and the question ever is, not, what you have done or forborne, but, at whose command you have done or forborne it.

Fortune, Minerva, Muse, Holy Ghost, — these are quaint names, too narrow to cover this unbounded substance. The baffled intellect must still kneel before this cause, which refuses to be named, — ineffable cause, which every fine genius has essayed to represent by some emphatic symbol, as, Thales by water, Anaximenes by air, Anaxagoras by (Nous) thought, Zoroaster by fire, Jesus and the moderns by love: and the metaphor of each has become a national religion. The Chinese Mencius has not been the least successful in his generalization. "I fully understand language," he said, "and nourish well my vast-flowing vigor." — "I beg to ask what you call vast-flowing vigor?" — said his companion. "The explanation," replied Mencius, "is difficult. This vigor is supremely great, and in the highest degree unbending. Nourish it correctly, and do it no injury, and it will fill up the vacancy between heaven and earth. This vigor accords with and assists justice and reason, and leaves no hunger." — In our more correct writing, we give to this generalization the name of Being, and thereby confess that we have arrived as far as we can go. Suffice it for the joy of the universe, that we have not arrived at a wall, but at interminable oceans. Our life seems not present, so much as prospective; not for the affairs on which it is wasted, but as a hint of this vast-flowing vigor. Most of life seems to be mere advertisement of faculty: information is given us not to sell ourselves cheap; that we are very great. So, in particulars, our greatness is always in a tendency or direction, not in an action. It is for us to believe in the rule, not in the exception. The noble are thus known from the ignoble. So in accepting the leading of the sentiments, it is not what we believe concerning the immortality of the soul, or the like, but the universal impulse to believe , that is the material circumstance, and is the principal fact in the history of the globe. Shall we describe this cause as that which works directly? The spirit is not helpless or needful of mediate organs. It has plentiful powers and direct effects. I am explained without explaining, I am felt without acting, and where I am not. Therefore all just persons are satisfied with their own praise. They refuse to explain themselves, and are content that new actions should do them that office. They believe that we communicate without speech, and above speech, and that no right action of ours is quite unaffecting to our friends, at whatever distance; for the influence of action is not to be measured by miles. Why should I fret myself, because a circumstance has occurred, which hinders my presence where I was expected? If I am not at the meeting, my presence where I am, should be as useful to the commonwealth of friendship and wisdom, as would be my presence in that place. I exert the same quality of power in all places. Thus journeys the mighty Ideal before us; it never was known to fall into the rear. No man ever came to an experience which was satiating, but his good is tidings of a better. Onward and onward! In liberated moments, we know that a new picture of life and duty is already possible; the elements already exist in many minds around you, of a doctrine of life which shall transcend any written record we have. The new statement will comprise the skepticisms, as well as the faiths of society, and out of unbeliefs a creed shall be formed. For, skepticisms are not gratuitous or lawless, but are limitations of the affirmative statement, and the new philosophy must take them in, and make affirmations out-side of them, just as much as it must include the oldest beliefs.

It is very unhappy, but too late to be helped, the discovery we have made, that we exist. That discovery is called the Fall of Man. Ever afterwards, we suspect our instruments. We have learned that we do not see directly, but mediately, and that we have no means of correcting these colored and distorting lenses which we are, or of computing the amount of their errors. Perhaps these subject-lenses have a creative power; perhaps there are no objects. Once we lived in what we saw; now, the rapaciousness of this new power, which threatens to absorb all things, engages us. Nature, art, persons, letters, religions, — objects, successively tumble in, and God is but one of its ideas. Nature and literature are subjective phenomena; every evil and every good thing is a shadow which we cast. The street is full of humiliations to the proud. As the fop contrived to dress his bailiffs in his livery, and make them wait on his guests at table, so the chagrins which the bad heart gives off as bubbles, at once take form as ladies and gentlemen in the street, shopmen or barkeepers in hotels, and threaten or insult whatever is threatenable and insultable in us. 'Tis the same with our idolatries. People forget that it is the eye which makes the horizon, and the rounding mind's eye which makes this or that man a type or representative of humanity with the name of hero or saint. Jesus the "providential man," is a good man on whom many people are agreed that these optical laws shall take effect. By love on one part, and by forbearance to press objection on the other part, it is for a time settled, that we will look at him in the centre of the horizon, and ascribe to him the properties that will attach to any man so seen. But the longest love or aversion has a speedy term. The great and crescive self, rooted in absolute nature, supplants all relative existence, and ruins the kingdom of mortal friendship and love. Marriage (in what is called the spiritual world) is impossible, because of the inequality between every subject and every object. The subject is the receiver of Godhead, and at every comparison must feel his being enhanced by that cryptic might. Though not in energy, yet by presence, this magazine of substance cannot be otherwise than felt: nor can any force of intellect attribute to the object the proper deity which sleeps or wakes forever in every subject. Never can love make consciousness and ascription equal in force. There will be the same gulf between every me and thee, as between the original and the picture. The universe is the bride of the soul. All private sympathy is partial. Two human beings are like globes, which can touch only in a point, and, whilst they remain in contact, all other points of each of the spheres are inert; their turn must also come, and the longer a particular union lasts, the more energy of appetency the parts not in union acquire.

Life will be imaged, but cannot be divided nor doubled. Any invasion of its unity would be chaos. The soul is not twin-born, but the only begotten, and though revealing itself as child in time, child in appearance, is of a fatal and universal power, admitting no co-life. Every day, every act betrays the ill-concealed deity. We believe in ourselves, as we do not believe in others. We permit all things to ourselves, and that which we call sin in others, is experiment for us. It is an instance of our faith in ourselves, that men never speak of crime as lightly as they think: or, every man thinks a latitude safe for himself, which is nowise to be indulged to another. The act looks very differently on the inside, and on the outside; in its quality, and in its consequences. Murder in the murderer is no such ruinous thought as poets and romancers will have it; it does not unsettle him, or fright him from his ordinary notice of trifles: it is an act quite easy to be contemplated, but in its sequel, it turns out to be a horrible jangle and confounding of all relations. Especially the crimes that spring from love, seem right and fair from the actor's point of view, but, when acted, are found destructive of society. No man at last believes that he can be lost, nor that the crime in him is as black as in the felon. Because the intellect qualifies in our own case the moral judgments. For there is no crime to the intellect. That is antinomian or hypernomian, and judges law as well as fact. "It is worse than a crime, it is a blunder," said Napoleon, speaking the language of the intellect. To it, the world is a problem in mathematics or the science of quantity, and it leaves out praise and blame, and all weak emotions. All stealing is comparative. If you come to absolutes, pray who does not steal? Saints are sad, because they behold sin, (even when they speculate,) from the point of view of the conscience, and not of the intellect; a confusion of thought. Sin seen from the thought, is a diminution or less : seen from the conscience or will, it is pravity or bad . The intellect names it shade, absence of light, and no essence. The conscience must feel it as essence, essential evil. This it is not: it has an objective existence, but no subjective.

Thus inevitably does the universe wear our color, and every object fall successively into the subject itself. The subject exists, the subject enlarges; all things sooner or later fall into place. As I am, so I see; use what language we will, we can never say anything but what we are; Hermes, Cadmus, Columbus, Newton, Buonaparte, are the mind's ministers. Instead of feeling a poverty when we encounter a great man, let us treat the new comer like a travelling geologist, who passes through our estate, and shows us good slate, or limestone, or anthracite, in our brush pasture. The partial action of each strong mind in one direction, is a telescope for the objects on which it is pointed. But every other part of knowledge is to be pushed to the same extravagance, ere the soul attains her due sphericity. Do you see that kitten chasing so prettily her own tail? If you could look with her eyes, you might see her surrounded with hundreds of figures performing com-plex dramas, with tragic and comic issues , long conversations, many characters, many ups and downs of fate, — and meantime it is only puss and her tail. How long before our masquerade will end its noise of tamborines, laughter, and shouting, and we shall find it was a solitary performance? — A subject and an object, — it takes so much to make the galvanic circuit complete, but magnitude adds nothing. What imports it whether it is Kepler and the sphere; Columbus and America; a reader and his book; or puss with her tail?

It is true that all the muses and love and religion hate these developments, and will find a way to punish the chemist, who publishes in the parlor the secrets of the laboratory. And we cannot say too little of our constitutional necessity of seeing things under private aspects, or saturated with our humors. And yet is the God the native of these bleak rocks. That need makes in morals the capital virtue of self-trust. We must hold hard to this poverty, however scandalous, and by more vigorous self-recoveries, after the sallies of action, possess our axis more firmly. The life of truth is cold, and so far mournful; but it is not the slave of tears, contritions, and perturbations. It does not attempt another's work, nor adopt another's facts. It is a main lesson of wisdom to know your own from another's. I have learned that I cannot dispose of other people's facts; but I possess such a key to my own, as persuades me against all their denials, that they also have a key to theirs. A sympathetic person is placed in the dilemma of a swimmer among drowning men, who all catch at him, and if he give so much as a leg or a finger, they will drown him. They wish to be saved from the mischiefs of their vices, but not from their vices. Charity would be wasted on this poor waiting on the symptoms. A wise and hardy physician will say, Come out of that , as the first condition of advice.

In this our talking America, we are ruined by our good nature and listening on all sides. This compliance takes away the power of being greatly useful. A man should not be able to look other than directly and forthright. A preoccupied attention is the only answer to the importunate frivolity of other people: an attention, and to an aim which makes their wants frivolous. This is a divine answer, and leaves no appeal, and no hard thoughts. In Flaxman's drawing of the Eumenides of Aeschylus, Orestes supplicates Apollo, whilst the Furies sleep on the threshold. The face of the god expresses a shade of regret and compassion, but calm with the conviction of the irreconcilableness of the two spheres. He is born into other politics, into the eternal and beautiful. The man at his feet asks for his interest in turmoils of the earth, into which his nature cannot enter. And the Eumenides there lying express pictorially this disparity. The god is surcharged with his divine destiny.

Illusion, Temperament, Succession, Surface, Surprise, Reality, Subjectiveness, — these are threads on the loom of time, these are the lords of life. I dare not assume to give their order, but I name them as I find them in my way. I know better than to claim any completeness for my picture. I am a fragment, and this is a fragment of me. I can very confidently announce one or another law, which throws itself into relief and form, but I am too young yet by some ages to compile a code. I gossip for my hour concerning the eternal politics. I have seen many fair pictures not in vain. A wonderful time I have lived in. I am not the novice I was fourteen, nor yet seven years ago. Let who will ask, where is the fruit? I find a private fruit sufficient. This is a fruit, — that I should not ask for a rash effect from meditations, counsels, and the hiving of truths. I should feel it pitiful to demand a result on this town and county, an overt effect on the instant month and year. The effect is deep and secular as the cause. It works on periods in which mortal lifetime is lost. All I know is reception; I am and I have: but I do not get, and when I have fancied I had gotten anything, I found I did not. I worship with wonder the great Fortune. My reception has been so large, that I am not annoyed by receiving this or that superabundantly. I say to the Genius, if he will pardon the proverb, I n for a mill, in for a million . When I receive a new gift, I do not macerate my body to make the account square, for, if I should die, I could not make the account square. The benefit overran the merit the first day, and has overran the merit ever since. The merit itself, so-called, I reckon part of the receiving.

Also, that hankering after an overt or practical effect seems to me an apostasy. In good earnest, I am willing to spare this most unnecessary deal of doing. Life wears to me a visionary face. Hardest, roughest action is visionary also. It is but a choice between soft and turbulent dreams. People disparage knowing and the intellectual life, and urge doing. I am very content with knowing, if only I could know. That is an august entertainment, and would suffice me a great while. To know a little, would be worth the expense of this world. I hear always the law of Adrastia, "that every soul which had acquired any truth, should be safe from harm until another period."

I know that the world I converse with in the city and in the farms, is not the world I think . I observe that difference and shall observe it. One day, I shall know the value and law of this discrepance. But I have not found that much was gained by manipular attempts to realize the world of thought. Many eager persons successively make an experiment in this way, and make themselves ridiculous. They acquire democratic manners , they foam at the mouth, they hate and deny. Worse, I observe, that, in the history of mankind, there is never a solitary example of success, — taking their own tests of success. I say this polemically, or in reply to the inquiry, why not realize your world? But far be from me the despair which prejudges the law by a paltry empiricism, — since there never was a right endeavor, but it succeeded. Patience and patience, we shall win at the last. We must be very suspicious of the deceptions of the element of time. It takes a good deal of time to eat or to sleep, or to earn a hundred dollars, and a very little time to entertain a hope and an insight which becomes the light of our life. We dress our garden, eat our dinners, discuss the household with our wives, and these things make no impression, are forgotten next week; but in the solitude to which every man is always returning, he has a sanity and revelations, which in his passage into new worlds he will carry with him. Never mind the ridicule, never mind the defeat: up again, old heart! — it seems to say, — there is victory yet for all justice; and the true romance which the world exists to realize, will be the transformation of genius into practical power.

What does Emerson say in the essay The Experience?

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Roger Ascham: 'It is costly wisdom that is bought by experience.'

It is costly wisdom that is bought by experience.

In his statement, "It is costly wisdom that is bought by experience," Roger Ascham highlights the significance and value of learning through personal encounters and firsthand knowledge. Essentially, he suggests that true wisdom is acquired through the school of life, where the lessons learned come at the expense of experience. This quote emphasizes the idea that learning from our own mistakes and experiences can be a costly yet invaluable form of education.The concept of the cost of wisdom through experience can be further explored by delving into the realm of philosophy. What if we were to consider an alternative perspective, one that challenges the traditional notion of wisdom as something acquired solely through experience? In contrast to Ascham's view, the philosophy of intellectualism suggests that wisdom is not solely dependent on lived experiences, but rather on the intellectual pursuit of knowledge.While Ascham's quote emphasizes the importance of personal experiences in gaining wisdom, intellectualism posits that wisdom can also be attained through the power of the mind. Intellectualism suggests that knowledge gained through study, critical thinking, and exposure to different ideas can be just as valuable in the pursuit of wisdom as firsthand experiences. This contrasting philosophy reveals a thought-provoking tension between the role of experience and academic knowledge in the formation of wisdom.However, it is important to acknowledge the interconnectedness of the two perspectives. While intellectualism places great importance on knowledge acquired through learning, it does not dismiss the role of experience altogether. In fact, one could argue that personal experiences provide the raw material for intellectual pursuits. Through observing the world, reflecting on our actions, and understanding the consequences of our choices, we gather the necessary information to engage in intellectual exploration.Additionally, the idea of the cost of wisdom can be examined through a psychological lens. Psychologists often highlight the concept of "trial and error" in learning and problem-solving. This idea suggests that wisdom gained through experience often comes at the expense of failure and mistakes. Each misstep serves as a lesson, refining our understanding and guiding us toward wiser decisions in the future. This process of trial and error can indeed be costly, both emotionally and in terms of time and resources, but the lessons learned are invaluable.Overall, Ascham's quote encourages us to consider the significance of experiential learning and the value of wisdom gained through personal encounters. However, contrasting perspectives such as intellectualism remind us that wisdom can also be developed through scholarly pursuits. Ultimately, it is the integration of both experiential and academic knowledge that allows us to cultivate a holistic understanding of the world, guiding us on a path toward true wisdom.

Roger Ascham: 'To speak as the common people do, to think as wise men do is style.'

Roger ascham: 'by experience we find out a short way by a long wandering.'.

Knowledge and Ignorance 

By Jaafar Bouhlal   Updated on March 03, 2023

Introduction

Epistemology

Intellectual Humility

Dialectic Method

Ethics of Belief

Ignorance and Learning

Knowledge and Ignorance is a central theme in philosophy and has been explored by many thinkers throughout history. Here are some of the most important axes related to this topic:

Epistemology: Epistemology is the branch of philosophy that deals with knowledge and belief. This axis would explore different theories of knowledge, such as empiricism and rationalism, and how they relate to the pursuit of knowledge and rejection of dogmatism that is central to Socrates' philosophy.

Intellectual Humility: Socrates' commitment to the pursuit of knowledge was rooted in his recognition of his own ignorance. This axis would explore the importance of intellectual humility in the pursuit of knowledge, and how it can help individuals to avoid dogmatism and confirmation bias.

Dialectic Method: Socrates' dialectic method involved asking a series of questions to arrive at a deeper understanding of a concept or idea. This axis would explore the dialectic method and how it can be used to promote the pursuit of knowledge and to challenge assumptions.

Ethics of Belief: The ethics of belief is concerned with questions about the justification and responsibility of belief. This axis would explore how Socrates' philosophy relates to the ethics of belief, and how his emphasis on the pursuit of knowledge can inform ethical decision-making.

Ignorance and Learning: Socrates believed that recognizing our own ignorance is essential to the pursuit of knowledge. This axis would explore the relationship between ignorance and learning, and how Socrates' philosophy can be used to encourage lifelong learning and intellectual curiosity.

Epistemology is a central axis in the topic of knowledge and ignorance because it explores the nature, scope, and limits of knowledge. Socrates' philosophy emphasized the importance of questioning assumptions and examining one's own beliefs, which can be seen as a form of epistemological inquiry. This axis would delve into different theories of knowledge, such as empiricism, which holds that knowledge comes from experience, and rationalism, which holds that knowledge comes from reason and intuition. It would also explore how Socrates' approach to epistemology can inform contemporary debates about the nature of knowledge and how it is acquired. For example, how do we know what we know, and what are the implications of our epistemological assumptions for our understanding of the world?  

Intellectual humility is a concept that emphasizes the importance of recognizing the limitations of one's knowledge and being open to new information and perspectives. In the context of Socrates' philosophy, intellectual humility is central to the pursuit of knowledge and wisdom. Socrates believed that true wisdom comes from recognizing one's own ignorance and striving to learn more, rather than assuming that one already knows everything. This requires a willingness to admit when one is wrong and to be open to new ideas, even if they challenge one's existing beliefs.

Intellectual humility is important because it helps individuals to avoid dogmatism and confirmation bias, which can limit their ability to learn and grow. By being willing to acknowledge their own limitations and the possibility that they may be wrong, individuals can more effectively evaluate evidence and arguments, and make more informed decisions. This can be especially important in fields such as science, where new discoveries and insights are constantly emerging, and in politics and social issues, where there may be multiple perspectives and interpretations of complex problems.

Socrates' dialectic method is a process of inquiry that involves asking a series of questions to arrive at a deeper understanding of a concept or idea. The process begins with a hypothesis or belief that is put forward by one person, and is then subjected to scrutiny and questioning by another. Through a process of back-and-forth dialogue, the two parties work together to refine their understanding of the concept or idea.

The dialectic method is a powerful tool for promoting the pursuit of knowledge and for challenging assumptions. It encourages individuals to think critically and to examine their beliefs and assumptions in a systematic and rigorous way. By engaging in dialectical inquiry, individuals are able to arrive at a deeper understanding of complex issues and to develop more nuanced and sophisticated perspectives.

The dialectic method has been used in a variety of fields, including philosophy, education, and law. In philosophy, it is often used to explore abstract concepts and to arrive at a clearer understanding of complex philosophical problems. In education, it is used to promote active learning and to encourage students to think critically about the subjects they are studying. In law, it is used to test the validity of legal arguments and to help lawyers to identify weaknesses in their opponent's case.

Socrates' philosophy emphasized the importance of pursuing knowledge and recognizing one's own ignorance. In the context of ethics, this can be seen as a commitment to making informed and justified beliefs. The ethics of belief is concerned with the justification and responsibility of belief, and how we can ensure that our beliefs are well-founded and not harmful to others.

Socrates' approach to ethics involved questioning assumptions and examining one's own beliefs and values. By doing so, individuals can strive to ensure that their beliefs are well-founded and ethically responsible. The Socratic method of questioning can also be used to challenge others' beliefs and to promote critical thinking and intellectual humility.

In contemporary discussions of the ethics of belief, Socrates' emphasis on the pursuit of knowledge and intellectual humility can be seen as relevant and valuable. By encouraging individuals to question their own beliefs and to strive for greater understanding, his philosophy can help to promote responsible belief formation and ethical decision-making.

"Ignorance and Learning" in the topic of Knowledge and Ignorance focuses on Socrates' belief that recognizing one's own ignorance is the first step towards acquiring knowledge. Socrates believed that individuals should never assume that they have all the answers, and that true wisdom comes from recognizing the limits of our knowledge and striving to learn more.

In this axis, the relationship between ignorance and learning is explored, and how Socrates' philosophy can be used to encourage lifelong learning and intellectual curiosity. By embracing intellectual humility and a commitment to questioning assumptions and beliefs, individuals can continuously expand their knowledge and understanding of the world around them.

This axis also highlights the importance of critical thinking and the ability to evaluate information and ideas. Socrates' dialectic method involved questioning assumptions and challenging beliefs in order to arrive at a deeper understanding of a concept or idea. This approach can be applied to many areas of life, including education, politics, and personal relationships, to promote more thoughtful and informed decision-making.

Overall, this axis emphasizes the value of ignorance in the pursuit of knowledge, and how a willingness to admit what we don't know can lead to greater learning and personal growth.

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“Knowing others is intelligence; knowing yourself is true wisdom.” ~Lao-tzu

There seems to be a common perception in our culture that knowledge equals wisdom;  however, I don’t believe this is true.

I would say that wisdom is what knowledge becomes when we have brought it into our hearts and experienced it as true.

Wisdom cannot be gained by passively accepting what we read or by believing what another person tells us. We must take an idea or thought and test it, truly investigate it, before it can become wisdom.

Wisdom requires awareness and a willingness to ask ourselves—and experience firsthand—what is true for each of us.

We’ve all read a book, or heard someone speak, and learned ideas and theories that sounded really great; but this information cannot be wisdom until it has been tested in our own experiences.

In other words, wisdom comes from walking the walk, not just talking the talk.

According to Buddha, we cannot believe something just because it is written in a book, or because the person who said it is well-known, or a teacher, or an elder. He said to only believe something after you have tested it in your own heart and found it to be true.

He states, “Those who recite many scriptures but fail to practice their teachings are like a cowherd counting another’s cows.”

In my early years as a therapist I felt as though I needed to be the “expert.” I would offer my clients, and friends, and family, and people I barely knew, what I thought were wise phrases hoping to impress and impact them with my “wisdom.”

I thought that I could gain the assurance I was looking for by demonstrating how smart I was, relying purely on my education and the knowledge I had attained from teachers and supervisors.

However, the harder I tried to prove myself, the less confident and effective I felt. I would stumble over my words, trying to recite some theory that would end up just coming out like advice-giving, leaving the other person feeling confused and uncertain.  

I thought wisdom meant knowing all the answers all the time. I had been in my own therapy for years and had a high level of insight and awareness of myself; however, I had not yet really begun practicing the principles I was preaching of compassion and self-acceptance . As a result, I felt a bit like a fraud.

What I’ve since realized is that wisdom does not mean “knowing” all of the answers.

Wisdom is a state of mind, specifically, an openness of mind, that has explored and experienced truth.   Wisdom requires action.

Wisdom does not have set answers for everything, but instead has a willingness to learn . Rather than trying to resist or hide my not-knowing, I have learned to embrace it with compassion and use it as an opportunity to consider a new way of understanding something.

There is a tremendous amount of freedom that comes when we relieve ourselves of this burden to always have the “right” answer.

If you are struggling with something in your life right now, consider this: There is no one right answer. There is a lot of information out there, and it can be overwhelming at times, especially when you encounter the zealots (which can be me sometimes) who swear that this (fill in the blank) is the solution.

The solution already exists inside of you. The wisdom will be revealed as you begin to experiment with the different ideas and discover what is true for you.

Consider asking yourself, “What feels right for me ?” “What do I believe to be true?”

You may find that what feels true for you is not what feels true for important people around you, or even the majority of the people around you, and maybe that’s okay.

Many people tend to think of wisdom as a way to one-up another person, to split the world into “right” and “wrong.” We show very little tolerance for those who have a different belief system and we use harsh judgment to defend our way of doing things. Indignant self-righteousness has become commonplace in our culture.

I think wisdom has very little to do with being right —at least not in the way that puts another person down. So often we fall into the trap of wanting to be right not so that we can help another person but so that we can prove that we are somehow better, or smarter, than them.

I think it is important for us to look at our attitude and energy behind our efforts to be right. Are our words creating more division than harmony? We may be right about certain factual details, but are we right in the way we went about it?

Wisdom is not just about the details but in how something is said. Wisdom requires asking what brings more harmony and integration, and what creates more conflict and division.

From this perspective, no one is really right . Sometimes I have wisdom to offer, and sometimes you do.

Wisdom is a process. It asks us to be both a student and a teacher and it is a community effort.

Photo by Edward Dalmulder

About Jennifer Chrisman

Jennifer Chrisman is a Licensed Clinical Psychologist practicing in Los Angeles, where she specializes in using Mindfulness based approaches to help her clients find more meaning in their life.  To learn more, you can check out her website here , or follow her on Facebook or Twitter .

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Wisdom Meaning: Unlocking the Essence of True Knowledge

Wisdom, a concept that has been explored and pondered upon for centuries, holds a multifaceted meaning. Wisdom can be defined as the ability to apply knowledge and experience with sound judgment, resulting in practical insights and understanding. It encompasses a deep understanding of oneself, others, and the world around us.

The quest for wisdom is an eternal pursuit found in various cultures and traditions. Ancient philosophers sought wisdom through introspection and contemplation, while modern scholars continue to unravel its mysteries through research and analysis. Wisdom provides guidance in decision-making, allowing individuals to navigate life’s complexities with clarity and discernment.

However, it is important to note that wisdom extends beyond mere intelligence or knowledge accumulation. It involves the integration of information with moral values and ethical principles. Wisdom empowers individuals to make choices that benefit not only themselves but also society as a whole.

In this article, I’ll delve into the different dimensions of wisdom – from its philosophical roots to its practical applications in our daily lives. We’ll explore how cultivating wisdom can lead to personal growth, improved relationships, and overall well-being. So let’s embark on this journey together as we uncover the true essence of wisdom and unlock its transformative power.

The Definition of Wisdom

When it comes to understanding the true meaning of wisdom, it can be an elusive concept. Wisdom is often associated with knowledge and experience, but it encompasses so much more than that. It’s a deep understanding of life and the ability to apply that understanding in practical ways.

Wisdom goes beyond simply accumulating facts and information. It involves critical thinking, sound judgment, and the ability to see the bigger picture. It’s about making thoughtful decisions based on careful consideration rather than acting impulsively or relying solely on intuition.

One key aspect of wisdom is its connection to self-awareness. A wise person understands their own strengths and weaknesses, recognizes their biases, and seeks continuous personal growth. They are open-minded and receptive to different perspectives, recognizing that there is always more to learn.

Another important element of wisdom is empathy. A wise person has a keen sense of compassion for others and can put themselves in someone else’s shoes. They consider how their actions impact those around them and strive for fairness and justice.

Wisdom also involves having a long-term perspective. It means looking beyond immediate gratification or short-term gains to consider the broader consequences of our choices. Wise individuals prioritize long-term happiness over instant pleasure and make decisions that align with their values.

In summary, wisdom encompasses knowledge, experience, critical thinking, self-awareness, empathy, and a long-term perspective. It’s about using all these elements together to navigate through life with clarity and discernment. True wisdom is not something easily defined but can be recognized in individuals who consistently demonstrate these qualities in their thoughts, words, and actions.

The Characteristics of Wisdom

When it comes to defining wisdom, there are certain characteristics that set it apart. Here are a few key qualities that are often associated with wisdom:

• Experience and Knowledge: Wisdom is not something that can be acquired overnight. It is the result of accumulated experience and knowledge gained over time. Wise individuals deeply understand various aspects of life and possess a wealth of practical insights.
• Sound Judgment: One of the hallmarks of wisdom is the ability to make sound judgments and decisions. Wise people consider different perspectives, weigh the pros and cons, and use their discernment to arrive at well-thought-out conclusions.
• Emotional Intelligence: Wisdom goes beyond mere intellectual prowess. It involves having emotional intelligence – the capacity to understand and manage one’s emotions and empathize with others. This enables wise individuals to navigate complex interpersonal dynamics effectively.
• Humility: Genuine wisdom is often accompanied by humility. Wise individuals recognize that they don’t have all the answers and are open to learning from others’ perspectives. They approach life with a sense of curiosity and continuously seek knowledge.
• Reflective Thinking: Wisdom stems from a habit of reflective thinking – taking the time to contemplate past experiences, learn from mistakes, and gain valuable insights for future actions. This introspective process allows wise individuals to grow personally and intellectually.
• Adaptability: Being adaptable is crucial for navigating life’s challenges with grace and resilience. Wise individuals possess flexibility in their thinking patterns, allowing them to adjust their strategies when faced with new information or changing circumstances.
• Communication Skills: Effective communication is an essential characteristic of wisdom as it enables wise individuals to share their knowledge, ideas, and perspectives in a way that resonates with others. They can impart wisdom through clear, concise, yet impactful language.
• Humourousness- The ability to find humor even in difficult situations demonstrates emotional maturity and a balanced perspective. Wise individuals often use humor to diffuse tension, bring people together, and provide valuable insights wrapped in a light-hearted package.

Remember, wisdom is not something that can be easily measured or quantified. It is a multifaceted concept that encompasses various traits and qualities. The characteristics mentioned here serve as a starting point for understanding the essence of wisdom.

Different Perspectives on Wisdom

When it comes to wisdom, there are various perspectives to consider. Each viewpoint offers a unique lens through which we can explore and understand the concept of wisdom. Here are a few different perspectives on wisdom:

• Cultural Perspective : Wisdom is often shaped by cultural values and beliefs. Different cultures may have their own interpretations of what it means to be wise. For example, in some Eastern traditions, wisdom is associated with inner peace and spiritual enlightenment, while in Western societies, it may be linked to knowledge and intellectual prowess.
• Philosophical Perspective: Philosophers throughout history have pondered the nature of wisdom. From Aristotle’s belief that wisdom comes from practical experience and virtuous living to Socrates’ famous statement, “I know that I know nothing,” philosophers have offered diverse insights into wisdom’s essence.
• Psychological Perspective: Psychologists study wisdom as a character trait or personality dimension. They examine how individuals develop and apply their knowledge and judgment in life situations. Wisdom involves not only intelligence but also emotional intelligence, empathy, self-reflection, and an ability to navigate complex social dynamics.
• Spiritual Perspective: Many religions emphasize the importance of seeking wisdom as a path towards spiritual growth and enlightenment. In this context, wisdom transcends mere intellectual understanding; it encompasses moral integrity, compassion for others, and a deep connection with something greater than oneself.
• Lifespan Perspective: Wisdom can evolve over time as we gain experiences and learn from them. Older adults are often seen as repositories of wisdom due to their accumulated knowledge, perspective gained through years of living, and ability to navigate complex life challenges.

These perspectives highlight the multidimensional nature of wisdom – it encompasses cultural influences, philosophical musings, psychological research findings, spiritual teachings, and personal growth across the lifespan.

As we delve deeper into these perspectives on wisdom in subsequent sections of this article, we’ll gain a more comprehensive understanding of this intriguing concept. So, let’s continue our exploration and uncover the many facets of wisdom together.

Wisdom in Ancient Philosophies

When exploring the concept of wisdom, it is fascinating to delve into the perspectives of ancient philosophers. These great thinkers of antiquity contemplated the nature of wisdom and its significance in human existence. Let’s uncover some examples from ancient philosophies that shed light on this enduring topic.

Ancient Greek Philosophy:

In ancient Greece, renowned philosophers like Socrates, Plato, and Aristotle pondered deeply about wisdom. Socrates emphasized the importance of self-knowledge and understanding one’s limitations. He famously said, “The only true wisdom is in knowing you know nothing.” This humble approach to wisdom encouraged individuals to question their assumptions and seek knowledge earnestly.

Plato expanded on Socrates’ ideas by associating wisdom with virtue and the pursuit of truth. According to Plato, true wisdom comes from contemplating abstract principles beyond sensory experiences. He believed that one could attain a higher level of understanding about the world and oneself through philosophical inquiry.

Eastern Philosophies:

Turning our attention to Eastern philosophies, we also find profound insights into wisdom. Buddhism, for instance, strongly emphasizes cultivating inner wisdom through meditation and mindfulness practices. The Buddha taught that true wisdom arises from seeing things as they truly are – free from attachment or aversion.

Ancient Chinese philosophy also offers valuable perspectives on wisdom. Confucius believed that wisdom lies in living a virtuous life guided by moral principles such as benevolence, righteousness, and respect for others. His teachings emphasized the importance of ethical conduct as a path toward personal growth and societal harmony.

Indian Philosophy:

Indian philosophy presents another rich tapestry of wisdom thoughts. In Hinduism, the Upanishads explore deep metaphysical questions regarding ultimate reality (Brahman) and the individual self (Atman). They suggest that attaining genuine wisdom involves transcending illusionary perceptions to realize one’s unity with the divine essence.

Additionally, the Bhagavad Gita, a sacred text in Hinduism, highlights the significance of discerning wisdom from ignorance. Lord Krishna imparts profound teachings to Arjuna, emphasizing the importance of self-realization and acting with wisdom and detachment in the face of life’s challenges.

In conclusion, ancient philosophers across various cultures have contemplated wisdom and provided invaluable insights into its nature. From Socrates’ emphasis on self-knowledge to Confucius’ focus on ethical conduct, these philosophical traditions offer us timeless wisdom that continues to resonate today. By exploring these ancient philosophies, we can better understand what it means to live wisely and navigate our journey through life with greater insight.

How to Attain Wisdom

When it comes to attaining wisdom, there is no one-size-fits-all approach. It’s a journey that requires self-reflection, open-mindedness, and a thirst for knowledge. Here are a few steps that can guide you on the path to wisdom:

• Cultivate Curiosity: Embrace a mindset of curiosity and never stop seeking knowledge. Read books, listen to podcasts, engage in meaningful conversations, and explore different perspectives. The more you expose yourself to new ideas and experiences, the broader your understanding will become.
• Practice Self-Reflection: Take time to reflect on your thoughts, actions, and decisions. Ask yourself why you think a certain way or why you made a particular choice. By examining yourself honestly and critically, you can gain valuable insights into your own biases and limitations.
• Seek Mentors: Surround yourself with wise individuals who can guide and mentor you on your journey towards wisdom. Learn from their experiences and tap into their wealth of knowledge. Their guidance can provide invaluable lessons that accelerate your own growth.
• Embrace Failure: Wisdom often emerges from adversity and failure. Rather than dwelling on setbacks as defeats, embrace them as opportunities for learning and growth. Analyze what went wrong, identify the lessons learned, and use those insights to improve future outcomes.
• Practice Mindfulness: Be present in the moment and cultivate mindfulness in your daily life. This allows you to fully experience each situation without judgment or preconceived notions. Being mindful enhances your ability to observe, learn from your surroundings, and make well-informed decisions.

Remember that wisdom is not acquired overnight; it’s an ongoing process that requires dedication and effort. By adopting these strategies into your life, you’ll be well on your way toward attaining wisdom!

The Importance of Wisdom

The importance of wisdom in modern society cannot be overstated. In a fast-paced and ever-changing world, where information is readily available, wisdom is a guiding light amidst the chaos. It allows us to make sound judgments, navigate complex situations, and ultimately lead more fulfilling lives.

• Making Informed Decisions: Wisdom enables us to sift through the vast amount of information bombarding us daily and discern what is truly valuable and relevant. It allows us to critically evaluate different perspectives, consider long-term consequences, and make informed decisions that align with our values and goals.
• Resolving Conflicts: In a society characterized by diversity and differing opinions, conflicts are bound to arise. However, wisdom equips us with the tools to handle disagreements constructively. It encourages open-mindedness, empathy, and respect for others’ viewpoints, fostering dialogue rather than division.
• Nurturing Relationships: Building meaningful connections is essential for personal growth and societal harmony. Wisdom helps us cultivate strong bonds by promoting effective communication, active listening, and understanding. It teaches us to prioritize compassion over judgment and forgiveness over resentment.
• Fostering Emotional Intelligence: Emotional intelligence plays a crucial role in navigating interpersonal relationships and managing one’s own emotions effectively. Wisdom allows individuals to develop this vital skill set by encouraging self-awareness, empathy towards others’ feelings, emotional regulation, as well as resilience in times of adversity.
• Guiding Future Generations: As custodians of knowledge gained from experience, wise individuals have an important role in shaping future generations. They can pass down valuable life lessons while encouraging critical thinking skills among younger individuals who will become tomorrow’s leaders.

Wisdom transcends age or status, not limited solely to elders or those with extensive life experiences. Instead, it is an attribute that can be cultivated throughout one’s lifetime through continuous learning and reflection on both successes and failures. In our increasingly complex and interconnected world, embracing wisdom is more crucial than ever to navigate the challenges and uncertainties that lie ahead.

Wisdom and Intelligence

Wisdom and intelligence are two distinct yet interconnected concepts that often get conflated. While both are related to knowledge and understanding, their essence and application differ. To truly grasp the difference between wisdom and intelligence, we need to delve deeper into their meanings and implications.

Intelligence primarily refers to one’s cognitive abilities, such as reasoning, problem-solving, memory retention, and information processing. It encompasses the capacity to acquire knowledge quickly and efficiently. Intelligence is often measured through IQ tests or academic achievements, focusing on analytical skills and logical thinking.

On the other hand, wisdom goes beyond mere intellectuality. It encompasses a broader perspective that integrates knowledge with experience, judgment, insight, intuition, empathy, and practical application of information. Wisdom involves discernment in making decisions while considering long-term consequences and moral implications.

To illustrate this distinction further:

• An intelligent person can solve complex mathematical equations effortlessly but may struggle to make wise choices in personal relationships.
• A wise person not only possesses knowledge but also applies it judiciously in various life situations by considering emotional intelligence factors like empathy, compassion, and self-awareness.
• Intelligence is more focused on acquiring facts and figures rapidly without necessarily reflecting on their deeper meaning or impact. In contrast, wisdom emphasizes understanding the underlying principles behind those facts for better decision-making.
• Wisdom takes time to develop as it requires accumulated experiences over a significant period, whereas intelligence can be innate or developed through dedicated learning efforts.
• Intelligence tends to be more domain-specific, while wisdom has a more holistic application across different aspects of life.

In summary, intelligence relates more closely to cognitive abilities and problem-solving skills based on acquired knowledge, whereas wisdom combines knowledge with experience to make sound judgments encompassing various aspects of life beyond intellectual pursuits alone.

Understanding these distinctions helps us appreciate how both traits complement each other in our pursuit of personal growth, decision-making processes, and overall well-being.

To wrap up, the concept of wisdom holds immense significance in our lives. Throughout this article, I’ve explored various aspects of wisdom and its meaning. Here are a few key takeaways:

• Wisdom is not just about knowledge: While knowledge is important, wisdom goes beyond mere information and encompasses the ability to apply that knowledge effectively in real-life situations.
• Wisdom comes from experience: Through experiencing life’s ups and downs, we gain valuable insights and develop a deeper understanding of ourselves and the world around us.
• Cultivating wisdom takes time and effort: Wisdom cannot be acquired overnight. It requires continuous learning, self-reflection, and an openness to new perspectives.
• Wisdom benefits personal growth: By embracing wisdom, we can make better decisions, navigate challenges with grace, and lead more fulfilling lives.
• Pursuing wisdom is a lifelong journey: We should never stop seeking wisdom as it allows us to continually evolve and contribute positively to society.

In conclusion, embracing wisdom allows us to navigate life’s complexities with clarity and insight. It enables us to make wiser choices, cultivate meaningful relationships, and find purpose in our endeavors. So let’s strive for wisdom by staying curious, being open-minded, and continuously learning from our experiences.

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Where Does Wisdom Come From?

Why wisdom is action, not understanding.

Posted October 20, 2013

Photo: epSos .de

What, exactly, is wisdom , and where does it come from? As to the first question, I would argue this: wisdom is a belief that's not only true but that in the fact of our believing it leads us to feel and act in such a way that makes us suffer less or feel joy more. A common misconception is that wisdom is contained in words. But an exchange I witnessed years ago between a counselor, Darren, and a group of patients illustrates how wisdom really exists only in action:

“Does anybody here smoke?” Darren asked the group.

Harry said, “I do.”

“Me, too,” said Rachel.

“Anyone else?” Darren asked.

“I quit,” Clay offered.

The rest shook their heads.

“Who here thinks they understand that smoking is bad for you?” Darren asked.

Seven hands rose in response. Harry and Rachel looked at one another, smiling sheepishly, then raised their hands as well.

“Scott,” Darren said, “can you tell us why smoking is bad for you?” Scott was a psychology intern leading the group with Darren.

“Lung cancer,” Scott said. “Emphysema. Heart disease. Stroke. Impotence. Pancreatic cancer. Cancer of the bladder...”

“Smelly clothes,” Harry added.

“Yellow fingers. Dirty teeth,” Rachel added. “It’s like kissing an ashtray. I wish I could quit.”

“Have you ever smoked, Scott?” Darren asked him.

“Ever tried it?”

“Have you ever been curious to try it?”

“Why not?” Darren asked.

“Smoking is bad for you,” he said. He seemed puzzled by Darren's line of questioning.

“Harry, do you understand that smoking is bad for you?” Darren asked.

“So what’s the difference between you, who smokes, and Scott, who doesn’t?”

“I don’t know,” Harry said, embarrassed. “He's just smarter, I guess.”

“Really?” Darren said. “Which one of his points about the effects of smoking was unclear to you?”

“No, I understand all that stuff.”

“Then how do you mean he's smarter?” Darren asked.

“I don’t know,” Harry said. “I guess he's smarter because he doesn’t smoke.”

“Ah. Yes," Darren agreed. "That’s exactly right. He doesn’t smoke. It's not that he's smarter than you, Harry. You both understand the same facts. He just understands them in a way you don’t.”

“What way is that?” Rachel asked.

“He doesn't just know intellectually that smoking is bad for him," Darren said. "He believes it.”

Harry looked at Darren blankly.

“True understanding,” Darren said, “isn’t just knowledge grasped intellectually. True understanding is belief . If you really believed that you should stop smoking, you would. No matter how addicted to nicotine you may be. The person who deeply believes he shouldn’t smoke does not smoke . Not smoking is his understanding.”

Darren was trying to explain that we have different ways of knowing things. As I wrote in my very first post, Cigarette Smoking Is Caused By A Delusion , we aren't motivated into action by intellectual understanding. We're motivated into action by our beliefs.

But why are only some of us able to believe we should stop smoking, or using drugs, or gambling, or lying —or start exercising, or studying harder, or dating a different type of person—while others continue to act in a way that causes them to suffer? Where, ultimately, does wisdom come from and why do some seem to have easy access to it but not others?

I would suggest that wisdom lives in the same place all ideas do: beneath our conscious awareness. Consider: have you ever struggled with a problem whose solution you couldn't find no matter how hard you searched for it, until the very moment you stopped trying, perhaps busying yourself with something entirely unrelated to your problem, and then suddenly seemingly out of the ether a solution popped into your head? And not just a solution but the solution: a solution that was so superior to the possibilities you'd been considering up to that point that you were stunned you hadn't thought of it before while simultaneously mystified that you thought about it at all?

Where, in fact, do any of our thoughts come from? We all experience ourselves as the creator of our thoughts—after all, if not us then who?—but a few moments of careful examination of the contents of consciousness suggests that this feeling is an illusion. Though each thought we have arises in a way that makes us feel as if we originate it, our conscious minds are more observers of our thoughts than originators of them. All thoughts have triggers, whether a song, a book, or simply the thought that immediately preceded it. But as to why something triggers a particular thought? We really have no idea. But it's certainly not our conscious selves doing the triggering.

On the other hand, thoughts don't seem to trigger subsequent thoughts randomly. There usually exists a sense of cohesiveness between one thought and the next, a coherent and logical progression—especially when we're trying to solve a problem—that delineates real progress toward conclusions and solutions. Just which thoughts our thoughts trigger next seems to depend, at least partially, on the fact that we're putting our thoughts together in the first place for a specific purpose. That is, when we're trying to solve a problem, the succession of thoughts that lead us to solutions build in a way that makes each one seem indispensable to the next. Take away even one of them and we don't get to the solution; we get stuck. Yet if our conscious minds aren't generating this thoughts, how are they being ordered in a way that leads us to the answers we seek? And if not generating these thoughts, what exactly are our conscious minds doing?

I have no definitive answer—only a theory. As Jonathan Haidt suggested in his book, The Happiness Hypothesis , the conscious mind is like a rider and the unconscious mind an elephant. We can't really control where our unconscious mind goes, but we can coax it—maybe even direct it—in the general direction we want. But it's our unconscious mind that has all the power, the does the heavy lifting. If so, our unconscious mind clearly isn't stupid. In fact, I'm arguing it's far wiser than we (that is, our conscious mind) are. It's simply the part of us that isn't aware of itself. Thus wisdom—belief turned into action—isn't something we create . It's something we discover in ourselves . It's something, in the end, we must activate . The real mystery, then, is why some people are so much better at activating it—at coaxing it from their unconscious minds—than others. But I knew the answer to that, I'd be the wisest person on the planet.

Dr. Lickerman's book, The Undefeated Mind: On the Science of Constructing an Indestructible Self, is available now. Please read the sample chapter and visit Amazon or Barnes & Noble to order your copy today.

Alex Lickerman, M.D. , is a general internist and former Director of Primary Care at the University of Chicago and has been a practicing Buddhist since 1989.

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Essay on Wisdom Finds Truth

Students are often asked to write an essay on Wisdom Finds Truth in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Wisdom Finds Truth

What is wisdom.

Wisdom is the ability to think and act using knowledge and experience. It helps us make good decisions and understand the world around us. Wisdom comes from learning and life experiences.

Wisdom and Truth

Wisdom helps us find truth. Truth is what is real and true. It is not always easy to find the truth, but wisdom helps us to see things clearly and make sense of them.

How Wisdom Finds Truth

Wisdom helps us to see the world as it really is. It helps us to understand the causes and effects of things. Wisdom also helps us to see the big picture and to understand how things are connected. This allows us to make better decisions and live more fulfilling lives.

Wisdom is a valuable tool that helps us to find truth and make good decisions. It comes from learning and life experiences. By seeking wisdom, we can live more fulfilling and meaningful lives.

250 Words Essay on Wisdom Finds Truth

Wisdom is the ability to think about something in a calm and sensible way, using your knowledge and experience. it is the ability to know what is true, right, or important. wisdom is a quality that is often associated with age and experience., wisdom is the key to finding truth. when we are wise, we are more likely to be able to see the world for what it is and to understand the things that are happening around us. we are also more likely to be able to make good decisions, even in difficult situations., how to gain wisdom, wisdom comes from many different sources, including experience, education, and reflection. the more we learn about the world, the more we will understand it. the more we reflect on our experiences, the more we will learn from them. and the more we educate ourselves, the more knowledge we will have to draw on when making decisions., wisdom is a valuable quality that can help us to live better lives. when we are wise, we are more likely to be happy, successful, and fulfilled. we are also more likely to be able to make a positive contribution to the world., 500 words essay on wisdom finds truth, the essence of wisdom: seeking the truth.

Wisdom is a profound quality that guides us in our pursuit of knowledge and understanding. It is not merely the accumulation of facts and information, but rather the ability to discern truth from falsehood, to comprehend the underlying principles of life, and to make sound judgments based on this knowledge. At the heart of wisdom lies a relentless quest for truth, a journey that leads us to a deeper understanding of ourselves, the world around us, and our place in it.

The Path to Truth: Questioning and Skepticism

The path to truth begins with questioning and skepticism. Wisdom encourages us to challenge our assumptions, to examine our beliefs critically, and to be open to new ideas and perspectives. It is through questioning that we uncover hidden truths and break free from the confines of ignorance. Skepticism, the ability to doubt and scrutinize, serves as a shield against misinformation and dogma. By embracing a questioning mindset, we embark on a journey of discovery, constantly seeking knowledge and truth.

The Value of Experience: Learning from Life’s Lessons

Wisdom is not solely derived from books and theories; it is also gleaned from the tapestry of our experiences. As we navigate the challenges and joys of life, we encounter situations that test our beliefs, values, and understanding. These experiences, both positive and negative, become valuable lessons that shape our wisdom. We learn from our mistakes, grow from our successes, and develop a deeper appreciation for the complexities of life. Wisdom teaches us to embrace experiences as opportunities for growth and self-discovery.

The Importance of Empathy: Understanding Others’ Perspectives

A crucial aspect of wisdom is empathy, the ability to step into another’s shoes and see the world from their perspective. Wisdom recognizes that truth is multifaceted, and that there are often multiple valid viewpoints on any given issue. By cultivating empathy, we develop the capacity to understand and appreciate different cultures, beliefs, and backgrounds. This understanding enables us to engage in meaningful dialogue, bridge divides, and work towards common goals. Wisdom teaches us that unity and progress stem from our ability to see beyond our own limited perspectives and embrace the richness of human diversity.

The Fruits of Wisdom: A Life of Meaning and Purpose

Wisdom guides us towards a life of meaning and purpose. By seeking truth and embracing knowledge, we gain a deeper understanding of our place in the universe and our responsibility towards others. Wisdom teaches us to live with integrity, to act with compassion, and to strive for justice. It shows us that true happiness lies not in material possessions or fleeting pleasures, but in living a life that is authentic, purposeful, and in harmony with our values. Wisdom is the key to unlocking the full potential of our human existence.

That’s it! I hope the essay helped you.

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