[Karl a. Menninger] Man Against Himself - Ebook download as PDF File .pdf), Text File .txt) or read book online. [Karl a. Menninger] Man Against Himself. MAN AGAINST HIMSELF (). BY KARL A. MENNINGER. “YO THOSE WHO WOULD USE INTELLIGENCE IN THE BATTLE AGAINST DEATH – TO. In this landmark book the impulse toward self-destructiveness is examined as a misdirection of the instinct for survival, a turning inward of the aggressive.

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Man against himself. byMenninger, Karl A. (Karl Augustus), DAISY download. For print-disabled users. Borrow this book to access EPUB and PDF files. Man Against Himself book. Read 7 reviews from the world's largest community for readers. In this landmark book, the impulse toward self-destructiveness i. Man Against Himself. Reviewed by Get a printable copy (PDF file) of the complete article (K), or click on a page image below to browse page by page.

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Man Against Himself by Karl Augustus Menninger and Karl Menninger (1956, Paperback)

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Book Details Author: Karl Menninger M. Paperback Brand: Description Title: Man Against Himself Binding: Paperback Author: Laziness and convenience, and not least the vain desire to be considered consistent through and through, uniform both in character and thought: for this earns us respect, brings us trust and power. Young people love what is interesting and odd, no matter how true or false it is.

More mature minds love what is interesting and odd about truth.

Fully mature intellects, finally, love truth, even when it appears plain and simple, boring to the ordinary person; for they have noticed that truth tends to reveal its highest wisdom in the guise of simplicity. Just as bad poets, in the second half of a line, look for a thought to fit their rhyme, so people in the second half of their lives, having become more anxious, look for the actions, attitudes, relationships that suit those of their earlier life, so that everything will harmonize outwardly.

But then they no longer have any powerful thought to rule their life and determine it anew; rather, in its stead, comes the intention of finding a rhyme. Need forces us to do the work whose product will quiet the need; we are habituated to work by the ever-new awakening of needs. But in those intervals when our needs are quieted and seem to sleep, boredom overtakes us. What is that?

It is the habit of working as such, which now asserts itself as a new, additional need; the need becomes the greater, the greater our habit of working, perhaps even the greater our suffering from our needs.

To escape boredom, man works either beyond what his usual needs require, or else he invents play, that is, work that is designed to quiet no need other than that for working in general. He who is tired of play, and has no reason to work because of new needs, is sometimes overcome by the longing for a third state that relates to play as floating does to dancing, as dancing does to walking, a blissful, peaceful state of motion: it is the artist's and philosopher's vision of happiness.

If we consider a series of pictures of ourselves from the time of childhood to that of manhood, we are agreeably surprised to find that the man resembles the child more than the adolescent: probably corresponding to this occurrence, then, there has been a temporary alienation from our basic character, now overcome again by the man's collected, concentrated strength.

This perception agrees with the one that all those strong influences of our passions, our teachers, or political events, which pull us about in our adolescence, later seem to be reduced to a fixed measure. Certainly, they continue to live and act in us, but our basic feeling and basic thinking have the upper hand; these influences are used as sources of power, but no longer as regulators, as happens in our twenties. Thus man's thinking and feeling appear again more in accord with that of his childhood years-and this inner fact is expressed in the external one mentioned above.

The tone adolescents use to speak, praise, blame, or invent displeases older people because it is too loud and yet at the same time muffled and unclear, like a tone in a vault, which gains resonance because of the emptiness. For most of what adolescents think has not flowed out of the fullness of their own nature, but rather harmonizes and echoes what is thought, spoken, praised, or blamed around them.

But because the feelings of inclination and disinclination reverberate in them much more strongly than the reasons for these feelings, there arises, when they give voice to their feeling again, that muffled, ringing tone that indicates the absence or paucity of reasons. The tone of the more mature years is rigorous, sharply punctuated, moderately loud, but like everything clearly articulated, it carries very far. Finally, old age often brings a certain gentleness and indulgence to the sound and seems to sugar it: of course, in some cases it makes it sour, too.

The unpleasant personality who is full of mistrust, who reacts with envy to his competitors' and neighbors' successes, who flares up violently at divergent opinions, is showing that he belongs to an earlier stage of culture, and is thus a relic.

For the way in which he interacts with people was proper and appropriate for the conditions of an age when rule by force prevailed: he is a backward person. A second personality, who shares profusely in others' joy, who wins friends everywhere, who is touched by everything that grows and evolves, who enjoys other people's honors and successes, and makes no claim to the privilege of alone knowing the truth, but instead is full of modest skepticism-he is an anticipator who is reaching ahead towards a higher human culture.

The unpleasant personality grows out of times when the unhewn foundation of human intercourse had still to be laid; the other lives on its highest floors, as far away as possible from the wild animal that rages and howls locked up in the cellars, beneath the foundations of culture.

When a great thinker is temporarily subjected to hypochondriacal self-torments, he may say to comfort himself: "This parasite is feeding and growing from your great strength; if that strength were less, you would have less to suffer. There are great advantages in for once removing ourselves distinctly from our time and letting ourselves be driven from its shore back into the ocean of former world views. Looking at the coast from that perspective, we survey for the first time its entire shape, and when we near it again, we have the advantage of understanding it better on the whole than do those who have never left it.

People like Rousseau know how to use their weaknesses, deficiencies, or vices as if they were the fertilizer of their talent. When Rousseau laments the depravity and degeneration of society as the unpleasant consequence of culture, this is based on his personal experience, whose bitterness makes his general condemnation so sharp, and poisons the arrows he shoots.

He is relieving himself first as an individual, and thinks that he is seeking a cure that will directly benefit society, but that will also indirectly, and by means of society, benefit him too.

Generally we strive to acquire one emotional stance, one viewpoint for all life situations and events: we usually call that being of a philosophical frame of mind.

But rather than making oneself uniform, we may find greater value for the enrichment of knowledge by listening to the soft voice of different life situations; each brings its own views with it.

Thus we acknowledge and share the life and nature of many by not treating ourselves like rigid, invariable, single individuals. It is a new step towards independence, once a man dares to express opinions that bring disgrace on him if he entertains them; then even his friends and acquaintances begin to grow anxious.

The man of talent must pass through this fire, too; afterwards he is much more his own person. If there is a choice, a great sacrifice will be preferred to a small one, because we compensate ourselves for a great sacrifice with self-admiration, and this is not possible with a small one.

Whoever wants really to get to know something new be it a person, an event, or a book does well to take up this new thing with all possible love, to avert his eye quickly from, even to forget, everything about it that he finds inimical, objectionable, or false.

So, for example, we give the author of a book the greatest possible head start, and, as if at a race, virtually yearn with a pounding heart for him to reach his goal. By doing this, we penetrate into the heart of the new thing, into its motive center: and this is what it means to get to know it.

Once we have got that far, reason then sets its limits; that overestimation, that occasional unhinging of the critical pendulum, was just a device to entice the soul of a matter out into the open. Whether we think too well or too ill of things, we will always gain the advantage of reaping a greater pleasure: if our preconceived opinion is too good we are generally investing things experiences with more sweetness than they actually possess.

If a preconceived opinion is overly negative, it leads to a pleasant disappointment: what was pleasurable in those things in and of themselves is increased through the pleasure of our surprise.

Incidentally, a morose temperament will experience the opposite in both cases. Those people whose strength lies in the profundity of their impressions they are generally called "profound people" are relatively controlled and decisive when anything sudden happens: for in the first moment the impression was still shallow; only later does it become profound.

But long-foreseen, anticipated things or people excite such natures most, and make them almost incapable of maintaining presence of mind when their wait is over.

Everyone has his good day, when he finds his higher self; and true humanity demands that we judge someone only when he is in this condition, and not in his workdays of bondage and servitude. We should, for example, assess and honor a painter according to the highest vision he was able to see and portray.

But people themselves deal very differently with this, their higher self, and often act out the role of their own self, to the extent that they later keep imitating what they were in those moments.

Some regard their ideal with shy humility and would like to deny it: they fear their higher self because, when it speaks, it speaks demandingly.

In addition, it has a ghostly freedom of coming or staying away as it wishes; for that reason it is often called a gift of the gods, while actually everything else is a gift of the gods of chance : this, however, is the man himself. Some people are so used to solitude with themselves that they never compare themselves to others, but spin forth their monologue of a life in a calm, joyous mood, holding good conversations with themselves, even laughing. But if they are made to compare themselves with others, they tend to a brooding underestimation of their selves: so that they have to be forced to learn again from others to have a good, fair opinion of themselves.

And even from this learned opinion they will always want to detract or reduce something. Thus one must grant certain men their solitude, and not be silly enough, as often happens, to pity them for it. There are people for whom a constant inner repose and a harmonious ordering of all their capabilities is so characteristic that any goal-directed activity goes against their grain. They are like a piece of music consisting entirely of sustained harmonious chords, with no evidence of even the beginning of a structured, moving melody.

At any movement from the outside, their boat at once gains a new equilibrium on the sea of harmonic euphony.

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Modern people are usually extremely impatient on meeting such natures, who do not become anything though it may not be said that they are not anything. In certain moods, however, their presence evokes that rare question: why have melody at all? Why are we not satisfied when life mirrors itself peacefully in a deep lake?

The Middle Ages was richer in such natures than we are. How seldom do we now meet a person who can keep living so peacefully and cheerfully with himself even amidst the turmoil, saying to himself like Goethe: "The best is the deep quiet in which I live and grow against the world, and harvest what they cannot take from me by fire or sword..

If one notices how some individuals know how to treat their experiences their insignificant everyday experiences so that these become a plot of ground that bears fruit three times a year; while others and how many of them! At sunset in Genoa, I heard from a tower a long chiming of bells: it kept on and on, and over the noise of the backstreets, as if insatiable for itself, it rang out into the evening sky and the sea air, so terrible and so childish at the same time, so melancholy.

Then I thought of Plato's words and felt them suddenly in my heart: all in all, nothing human is worth taking very seriously; nevertheless To carry out later, in coolness and sobriety, what a man promises or decides in passion: this demand is among the heaviest burdens oppressing mankind. To have to acknowledge for all duration the consequences of anger, of raging vengeance, of enthusiastic devotion-this can incite a bitterness against these feelings all the greater because everywhere, and especially by artists, precisely these feelings are the object of idol worship.

Artists cultivate the esteem for the passions, and have always done so; to be sure, they also glorify the frightful satisfactions of passion, in which one indulges, the outbursts of revenge that have death, mutilation, or voluntary banishment as a consequence, and the resignation of the broken heart. In any event, they keep alive curiosity about the passions; it is as if they wished to say: without passions you have experienced nothing at all. Because we have vowed to be faithful, even, perhaps, to a purely imaginary being, a God, for instance; because we have given our heart to a prince, a party, a woman, a priestly order, an artist, or a thinker, in the state of blind madness that enveloped us in rapture and let those beings appear worthy of every honor, every sacrifice: are we then inextricably bound?

Were we not deceiving ourselves then?

Was it not a conditional promise, under the assumption unstated, to be sure that those beings to whom we dedicated ourselves really are the beings they appeared to be in our imaginations? Are we obliged to be faithful to our errors, even if we perceive that by this faithfulness we do damage to our higher self?

No-there is no law, no obligation of that kind; we must become traitors, act unfaithfully, forsake our ideals again and again. We do not pass from one period of life to another without causing these pains of betrayal, and without suffering from them in turn.

Should we have to guard ourselves against the upsurging of our feeling in order to avoid these pains? Would not the world then become too bleak, too ghostly for us? We want rather to ask ourselves whether these pains at a change of conviction are necessary, or whether they do not depend on an erroneous opinion and estimation. Why do we admire the man who remains faithful to his conviction and despise the one who changes it?

I fear the answer must be that everyone assumes such a change is caused only by motives of baser advantage or personal fear. That is, we believe fundamentally that no one changes his opinions as long as they are advantageous to him, or at least as long as they do him no harm.

But if that is the case, it bears bad testimony to the intellectual meaning of all convictions. Let us test how convictions come into being and observe whether they are not vastly overrated: in that way it will be revealed that the change of convictions too is in any case measured by false standards and that until now we have tended to suffer too much from such changes.

Such a belief presumes, then, that absolute truths exist; likewise, that the perfect methods for arriving at them have been found; finally, that every man who has convictions makes use of these perfect methods. All three assertions prove at once that the man of convictions is not the man of scientific thinking; he stands before us still in the age of theoretical innocence, a child, however grownup he might be otherwise. But throughout thousands of years, people have lived in such childlike assumptions, and from out of them mankind's mightiest sources of power have flowed.

Man Against Himself

The countless people who sacrificed themselves for their convictions thought they were doing it for absolute truth. All of them were wrong: probably no man has ever sacrificed himself for truth; at least, the dogmatic expression of his belief will have been unscientific or half-scientific.

But actually one wanted to be right because one thought he had to be right. To let his belief be torn from him meant perhaps to put his eternal happiness in question. With a matter of this extreme importance, the "will" was all too audibly the intellect's prompter.

Every believer of every persuasion assumed he could not be refuted; if the counterarguments proved very strong, he could still always malign reason in general and perhaps even raise as a banner of extreme fanaticism the "credo quia absurdum est. If only all those people who thought so highly of their conviction, who sacrificed all sorts of things to it and spared neither their honor, body nor life in its service, had devoted only half of their strength to investigating by what right they clung to this or that conviction, how they had arrived at it, then how peaceable the history of mankind would appear!

How much more would be known! All the cruel scenes during the persecution of every kind of heretic would have been spared us for two reasons: first, because the inquisitors would above all have inquired within themselves, and got beyond the arrogant idea that they were defending the absolute truth; and second, because the heretics themselves would not have granted such poorly established tenets as those of all the sectarians and "orthodox" any further attention, once they had investigated them.

This inclination is understandable and its consequences do not entitle us to violent reproaches against the development of human reason. But eventually the scientific spirit in man must bring forth that virtue of cautious restraint, that wise moderation that is better known in the realm of practical life than in the realm of theoretical life, and that Goethe, for example, portrayed in his Antonio, as an object of animosity for all Tassos, that is, for those unscientific and also passive natures.

The man of conviction has in himself a right not to understand the man of cautious thinking, the theoretical Antonio; the scientific man, on the other hand, has no right to scold him for this; he makes allowances for him and knows besides that, in certain cases, the man will cling to him as Tasso finally does to Antonio. In this regard, he is perhaps a source of power, and even salutary in cultures grown too free and lax, but only because he powerfully incites opposition: for in that way the new culture's more delicate structure, which is forced to struggle with him, becomes strong itself.

But we no longer allow ourselves certain means to gain victory for our opinion: this distinguishes us from that age and proves that we belong to a higher culture. These days, if a man still attacks and crushes opinions with suspicions and outbursts of rage, in the manner of men during the Reformation, he clearly betrays that he would have burnt his opponents, had he lived in other times, and that he would have taken recourse to all the means of the Inquisition, had he lived as an opponent of the Reformation.

In its time, the Inquisition was reasonable, for it meant nothing other than the general martial law which had to be proclaimed over the whole domain of the church, and which, like every state of martial law, justified the use of the extremest means, namely under the assumption which we no longer share with those people that one possessed truth in the church and had to preserve it at any cost, with any sacrifice, for the salvation of mankind.

But now we will no longer concede so easily that anyone has the truth; the rigorous methods of inquiry have spread sufficient distrust and caution, so that we experience every man who represents opinions violently in word and deed as any enemy of our present culture, or at least as a backward person.

And in fact, the fervor about having the truth counts very little today in relation to that other fervor, more gentle and silent, to be sure, for seeking the truth, a search that does not tire of learning afresh and testing anew.

If the individual had not cared about his "truth," that is, about his being right in the end, no method of inquiry would exist at all; but, given the eternal struggle of various individuals' claims to absolute truth, man proceeded step by step, in order to find irrefutable principles by which the justice of the claims could be tested and the argument settled.When we have just gotten out of the way of a vehicle, we are most in danger of being run over.

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