I have lately come to the realization of the extent to which we tend to fetishize “rational intelligence” (whereby, roughly speaking, I mean that form of intelligence that IQ measures), to such an extent incommensurate with its actual importance in human life.
I have spoken to a number of friends who are quite willing to overlook somebody’s shortcomings in character on account of his or her perceived superiority in intelligence. The logic runs somewhat as follows: geniuses have always been bound to have some idiosyncrasies that prevent them from getting along well with others; therefore, we must allow them our understanding and sympathy, even if they be ornerier than those who might be less intelligent. Or else, perhaps we have simply been trained or taught to bow, whether unwillingly or not, our wills to those whom we think more intelligent than we are, with the (rather spurious) justification that this intelligence allows them a greater degree of insight into the nature of things, and that therefore their advice ought to be heeded.
I am here to say that these two lines of reasoning are complete dross, and that one ought not to put too much stock into this rational intelligence in itself. The manifold of human life cannot be seized all at once by reason, for human life, at its core, is something profoundly irrational. This is not to say that one ought to ride ramshackle over the importance of intellectual accomplishment. Certainly, if I were working in the field of physics or some other such discipline, I would be more apt to trust in the opinions of my colleagues, were they more intelligent than I — certainly, I might have increased respect for them as physicists in relation to their intelligence in physics. But, at the same time, the highest genius in physics in the world cannot tell me what I should think the Good ought to be, or whither I should conduct the course of my life. Rational insight into the wonders of truth is something quite different from the mysterious power by which we are to divine the good and proper course of action.
For, at the end of the day, human life is not, or at least, ought not to be, only a relentless and disinterested striving after truth. The reason why this should not be the case is twofold, and yet easily unified in one consideration: i.e. in the fact that we are all human. That is, (a) we are humans, and not gods — therefore, we shall never reach complete understanding of ourselves, our origins and our circumstances; and (b) we are humans, and not computers — therefore, we have been either blessed or cursed, depending on whom you ask, with the capacity to feel, to be affected and to suffer the various passions that round out the fullness of our lives.
In light of these two considerations, “intelligence” must take a greatly diminished seat in the guide of human conduct. Why do I believe this to be the case? Firstly, because our intelligence is so fallible, and because even the greatest minds among us shall never pierce the veil of doubt that bounds the success of all human endeavors, mere intelligence cannot substantively or qualitatively set one person above another, as it were; considered from an everyday perspective, the difference between Einstein and the everyday person may seem great indeed, but considered from the grand perspective, both are mortals and subject to such things as all human beings are subject to, for they alike shall become loam for the trees and food for the worms. And, secondly, because we human beings are creatures of passion, just so much as (if not more so) we are creatures of reason, it is more important that we should be decent people to one another so much as we can, since we are apt to feel the wounds of contumely and ostracization so much more strongly than almost anything else. When one offends against our reason with fallacy and error, we are more apt to ignore them than if they had offended against our feeling by offending against our person.
That which allows us to come to these two realizations (and not merely in theory, but also in practice) I propose to call kindness. Kindness, then, is that which must stand in opposition to, or else that which must mediate, the austerity of intellect. In reminding us of our essential limitations, both intellectual and emotional, it is that which allows us to connect to the warmth of other people instead of the austere chill of truth; for literally, kindness is that which allows us to recognize that other people are of the same kind as we are, through which empathy and love and all other wonderful things arise, insofar we are drawn by its effect upon us back to a consideration of the common font of human experience. Therefore, since kindness in human affairs is so much greater than intelligence, one ought to be careful lest one laud overmuch those who ground their worldview on flashy but ultimately substanceless displays of logic and subtle argumentation, for they are not to be preferred to the women and men who love and labor in silent kindness and fellow-feeling to make the cruelties of the world a little more tolerable for the human race.
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