It would be
horribly
selfish if it wanted all
the other flowers in the garden to be both red and roses.
the other flowers in the garden to be both red and roses.
Oscar Wilde - Poetry
But in
doing that he is acting in a perfectly natural manner. Affectation, in
such matters, consists in dressing according to the views of one's
neighbour, whose views, as they are the views of the majority, will
probably be extremely stupid. Or a man is called selfish if he lives in
the manner that seems to him most suitable for the full realisation of
his own personality; if, in fact, the primary aim of his life is
self-development. But this is the way in which everyone should live.
Selfishness is not living as one wishes to live, it is asking others to
live as one wishes to live. And unselfishness is letting other people's
lives alone, not interfering with them. Selfishness always aims at
creating around it an absolute uniformity of type. Unselfishness
recognises infinite variety of type as a delightful thing, accepts it,
acquiesces in it, enjoys it. It is not selfish to think for oneself. A
man who does not think for himself does not think at all. It is grossly
selfish to require of one's neighbour that he should think in the same
way, and hold the same opinions. Why should he? If he can think, he will
probably think differently. If he cannot think, it is monstrous to
require thought of any kind from him. A red rose is not selfish because
it wants to be a red rose.
It would be horribly selfish if it wanted all
the other flowers in the garden to be both red and roses. Under
Individualism people will be quite natural and absolutely unselfish, and
will know the meanings of the words, and realise them in their free,
beautiful lives. Nor will men be egotistic as they are now. For the
egotist is he who makes claims upon others, and the Individualist will
not desire to do that. It will not give him pleasure. When man has
realised Individualism, he will also realise sympathy and exercise it
freely and spontaneously. Up to the present man has hardly cultivated
sympathy at all. He has merely sympathy with pain, and sympathy with
pain is not the highest form of sympathy. All sympathy is fine, but
sympathy with suffering is the least fine mode. It is tainted with
egotism. It is apt to become morbid. There is in it a certain element of
terror for our own safety. We become afraid that we ourselves might be
as the leper or as the blind, and that no man would have care of us. It
is curiously limiting, too. One should sympathise with the entirety of
life, not with life's sores and maladies merely, but with life's joy and
beauty and energy and health and freedom. The wider sympathy is, of
course, the more difficult.
doing that he is acting in a perfectly natural manner. Affectation, in
such matters, consists in dressing according to the views of one's
neighbour, whose views, as they are the views of the majority, will
probably be extremely stupid. Or a man is called selfish if he lives in
the manner that seems to him most suitable for the full realisation of
his own personality; if, in fact, the primary aim of his life is
self-development. But this is the way in which everyone should live.
Selfishness is not living as one wishes to live, it is asking others to
live as one wishes to live. And unselfishness is letting other people's
lives alone, not interfering with them. Selfishness always aims at
creating around it an absolute uniformity of type. Unselfishness
recognises infinite variety of type as a delightful thing, accepts it,
acquiesces in it, enjoys it. It is not selfish to think for oneself. A
man who does not think for himself does not think at all. It is grossly
selfish to require of one's neighbour that he should think in the same
way, and hold the same opinions. Why should he? If he can think, he will
probably think differently. If he cannot think, it is monstrous to
require thought of any kind from him. A red rose is not selfish because
it wants to be a red rose.
It would be horribly selfish if it wanted all
the other flowers in the garden to be both red and roses. Under
Individualism people will be quite natural and absolutely unselfish, and
will know the meanings of the words, and realise them in their free,
beautiful lives. Nor will men be egotistic as they are now. For the
egotist is he who makes claims upon others, and the Individualist will
not desire to do that. It will not give him pleasure. When man has
realised Individualism, he will also realise sympathy and exercise it
freely and spontaneously. Up to the present man has hardly cultivated
sympathy at all. He has merely sympathy with pain, and sympathy with
pain is not the highest form of sympathy. All sympathy is fine, but
sympathy with suffering is the least fine mode. It is tainted with
egotism. It is apt to become morbid. There is in it a certain element of
terror for our own safety. We become afraid that we ourselves might be
as the leper or as the blind, and that no man would have care of us. It
is curiously limiting, too. One should sympathise with the entirety of
life, not with life's sores and maladies merely, but with life's joy and
beauty and energy and health and freedom. The wider sympathy is, of
course, the more difficult.
