The School of Life

by The School Of Life

  A key move of the good listener is not always to follow every byway or subplot introduced by the speaker, for they may be getting lost and further from their own point than they would wish. The good listener is always looking to take the speaker back to their last reasonable idea – saying, ‘Yes, yes, but you were saying just a moment ago …’ or ‘So, ultimately, what do you think it was about?’ The good listener is, paradoxically, a skilled interrupter. But they don’t, as most people do, interrupt to intrude their own ideas; they interrupt to help the other get back to their original, more sincere yet elusive concerns.

  The good listener doesn’t moralize. They know their own minds well enough not to be surprised or frightened by strangeness. They give the impression that they recognize and accept human folly; they don’t flinch when we mention our terrors and desires. They reassure us they’re not going to shred our dignity. Saying one feels like a failure or a pervert could mean being dropped. The good listener signals early and clearly that they don’t see us in these terms. Our vulnerability is something they warm to rather than being appalled by. It is only too easy to end up experiencing ourselves as strangely cursed and exceptionally deviant or uniquely incapable. But the good listener makes their own strategic confessions, so as to set the record straight about the meaning of being a normal (that is, very muddled and radically imperfect) human being. They confess not so much to unburden themselves as to help others accept their own nature and see that being a bad parent, a poor lover or a confused worker is not a malignant act of wickedness but an ordinary feature of being alive that others have unfairly edited out of their public profiles.

  When we’re in the company of people who listen well, we experience a very powerful pleasure, but too often we don’t really realize what it is about what this person is doing that is so welcome. By paying strategic attention to our feelings of satisfaction, we should learn to magnify these pleasures and offer them to others, who will notice, heal and then repay the favour in turn. Listening deserves discovery as one of the keys to good meals, late evenings – and good societies more broadly.

  SOCIAL CATASTROPHE

  We try so hard to do it right: we are polite, we apologize, we write thank-you letters, we ask how someone’s day was, we bring cake. And yet, despite our efforts, nothing will spare us occasional involvement in the sort of outright social calamity that we know, even as it unfolds, is going to sear itself into the memory and be written in indelible ink across our lives.

  We might be at a drinks party where we mention how much we enjoyed reading a very funny, very scathing review of a new book. Then someone whispers to us that one of the people we are addressing is the book’s author.

  Or we were instrumental in having a particular colleague fired – and now they are at the next table in the little restaurant and have looked up and noticed us.

  Or our partner left their devastated spouse for us a year ago and now this spouse is next to us in line at the airport, waiting to board the same flight.

  Or we notice a heavily pregnant woman standing near us on a train and offer her our seat. And she thanks us and, with a wan smile, specifies that she isn’t pregnant at all.

  We have not set out to be evil or idiotic – the book really was very badly written, our colleague was truly not suited for the role, our partner is much happier with us, the passenger did legitimately look close to a due date – and yet we have unleashed what is without question a disaster.

  One way of reacting is to apologize profusely, then to try to explain, in a lot of detail perhaps, why things are in fact OK. We strive to restore a good impression of ourselves in the other’s mind and to repair the violently torn social fabric. We give reasons why we might be being misunderstood or have made a slip. We rehearse the failings of the book but add that in many ways it was lovely too, especially in the later chapters; we explain that there was nothing personal in the sacking, it was a collective decision based purely on objective considerations; we evolve a theory of relationships in which there is no ownership of partners; we start to describe how the cut of their overcoat in that particular position reasonably suggested the outline of a growing infant …

  But there might be another, better way, one in which we accept – with immensely dignified, stoic pessimism and a sense of dark and gigantic responsibility – that there is simply nothing we can do other than fall silent and absorb our failure and the mismatch between who we are and the direction of the universe. We recognize that any shred of politeness will now lie on the side of leaving things broken, that anything else will be sentimentality and self-serving blather. We give up our pretence of being a wholly kind or ethical person and reckon with our awesome powers to inflict wrong. Our name will always be a byword for insensitivity and idiocy in certain circles and we will have to carry the pain in our hearts until the end. We will be wincing decades from now at the irredeemable proof of a stubborn strain of cowardice and foolishness within us.

  Oddly, this kind of clear-eyed self-criticism is not without its uses. It is the necessary foundation for a less blithe and presumptuous, more ethical and more careful future. We will henceforth better understand how easily we can damage other people, how unwittingly we can inflict pain, how tragic the mismatch can be between intentions and effect – and from such an awareness will spring ever greater efforts to be, wherever possible, a bit more gentle, tolerant, forgiving, darkly funny and uncomplaining, a bit less self-righteous. Our moments of social catastrophe will reinforce our always fragile but deeply necessary commitment to a life of self-examination, kindness and good manners.

  3 Calm

  PESSIMISM

  A pessimist is someone who calmly assumes from the outset, and with a great deal of justification, that things tend to turn out very badly in almost all areas of existence. Strange though it can sound, pessimism is one of the greatest sources of serenity and contentment.

  The reasons are legion. Relationships are rarely if ever the blissful marriage of two minds and hearts that Romanticism teaches us to expect; sex is invariably an area of tension and longing; creative endeavour is pretty much always painful, compromised and slow; any job – however appealing on paper – will be irksome in many of its details; children will always resent their parents, however well intentioned and kindly the adults may try to be. Politics is evidently a process of muddle and dispiriting compromise.

  Our degree of satisfaction is critically dependent on our expectations. The greater our hopes, the greater the risks of rage, bitterness, disappointment and a sense of persecution. We are not always humiliated by failing at things; we are humiliated only if we first invested our pride and sense of worth in a given achievement and then did not reach it. Our expectations determine what we will interpret as a triumph and what must count as a failure. ‘With no attempt there can be no failure; with no failure no humiliation. So our self-esteem in this world depends entirely on what we back ourselves to be and do,’ wrote the psychologist William James. ‘It is determined by the ratio of our actualities to our supposed potentialities … thus:

  The problem with our world is that it does not stop emphasizing that success, calm, happiness and fulfilment could, somehow, one day be ours. And in this way it never ceases to torture us.

  As with optimists, pessimists would like things to go well. But by recognizing that many things can – and probably will – go wrong, the pessimist is adroitly placed to secure the good outcome both parties ultimately seek. It is the pessimist who, having never expected anything to go right, ends up with one or two things to smile about.

  RAGE

  However illogical rage can look, it is never right to dismiss it as merely beyond understanding or control. It operates according to a universal underlying rationale: we shout because we are hopeful.

  How badly we react to frustration is ultimately determined by what we think of as normal. We may be irritated that it is raining, but our pessimistic accommodation to the likelihood of its doing so means we are unlikely ever to
respond to a downpour by screaming. Our annoyance is tempered by what we understand can be expected of existence. We aren’t overwhelmed by anger whenever we are frustrated; only when we first believed ourselves entitled to a particular satisfaction and then did not receive it. Our furies spring from events which violate a background sense of the rules of existence.

  And yet we too often have the wrong rules. We shout when we lose the house keys because we somehow believe in a world in which belongings never go astray. We lose our temper at being misunderstood by our partner because something has convinced us that we are not irredeemably alone.

  So we must learn to disappoint ourselves at leisure before events take us by surprise. We must be systematically inducted into the darkest realities – the stupidities of others, the ineluctable failings of technology, the eventual destruction of all that we cherish – while we are still capable of a relative measure of rational control.

  ANXIETY

  Anxiety is not a sign of sickness, a weakness of the mind or an error for which we should always seek a medical solution. It is mostly a hugely reasonable and sensitive response to the genuine strangeness, terror, uncertainty and riskiness of existence.

  Anxiety is our fundamental state for well-founded reasons: because we are intensely vulnerable physical beings, a complicated network of fragile organs all biding their time before eventually letting us down catastrophically at a moment of their own choosing; because we have insufficient information upon which to make most major life decisions; because we can imagine so much more than we have and live in ambitious mediatized societies where envy and restlessness are a constant; because we are the descendants of the great worriers of the species, the others having been trampled and torn apart by wild animals; because we still carry in our bones – into the calm of the suburbs – the terrors of the savannah; because the trajectories of our careers and of our finances are plotted within the tough-minded, competitive, destructive, random workings of an uncontained economic engine; because we rely for our self-esteem and sense of comfort on the love of people we cannot control and whose needs and hopes will never align seamlessly with our own.

  In her great novel Middlemarch, the nineteenth-century English writer George Eliot, a deeply self-aware but also painfully anxious figure, reflected on what it would be like if we were truly sensitive, open to the world and felt the implications of everything: ‘If we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel’s heart beat, and we should die of that roar which lies on the other side of silence. As it is, the quickest of us walk about well wadded with stupidity.’

  Eliot’s lines offer us a way to reinterpret our anxiety with greater benevolence. It emerges from a dose of clarity that is (currently) too powerful for us to cope with, but isn’t for that matter wrong. We panic because we rightly feel how thin the veneer of civilization is, how mysterious other people are, how improbable it is that we exist at all, how everything that seems to matter now will eventually be annihilated, how random many of the turnings of our lives are, how much we are prey to accident.

  Anxiety is simply insight that we haven’t yet found a productive use for, that hasn’t yet made its way into art or philosophy.

  Which is not to say that there aren’t better and worse ways to approach our condition. The single most important move is acceptance. There is no need – on top of everything else – to be anxious that we are anxious. The mood is no sign that our lives have gone wrong, merely that we are alive. We should also be more careful when pursuing things we imagine will spare us anxiety. We can head for them by all means, but for other reasons than fantasies of calm, and with a little less vigour and a little more scepticism. We will still be anxious when we finally have the house, the relationship and the right income.

  We should at all points spare ourselves the burden of loneliness. We are far from the only ones to be suffering. Everyone is more anxious than they are inclined to tell us. Even the tycoon and the couple in love are in pain. We have collectively failed to admit to ourselves how much anxiety is our default state.

  We must, when possible, learn to laugh about our anxieties, laughter being the exuberant expression of relief when a hitherto private agony is given a well-crafted social formulation in a joke. We may have to suffer alone, but we can at least hold out our arms to our similarly tortured, fractured and, above all else, anxious neighbours, as if to say, in the kindest way possible, ‘I know …’

  Anxiety deserves greater dignity. It is not a sign of degeneracy, rather a kind of masterpiece of insight: a justifiable expression of our mysterious participation in a disordered, uncertain world.

  THE NEED TO BE ALONE

  Because our culture places such a high value on sociability, it can be deeply awkward to have to explain how much, at certain points, we need to be alone.

  We may try to pass off our desire as something work-related – people generally understand a need to finish a project. But, in truth, a far less respectable and more profound desire may be driving us on: unless we are alone, we are at risk of forgetting who we are.

  We, the ones who are asphyxiated without periods by ourselves, take other people very seriously – perhaps more seriously than those in the uncomplicated ranks of the endlessly gregarious. We listen closely to stories, we give ourselves to others, we respond with emotion and empathy. But as a result we cannot keep swimming in company indefinitely.

  At a certain point, we have had enough of conversations that take us away from our own thought processes, enough of external demands that stop us heeding our inner tremors, enough of the pressure for superficial cheerfulness that denies the legitimacy of our latent melancholy – and enough of robust common sense that flattens our peculiarities and less well-charted ideas.

  We need to be alone because life among other people unfolds too quickly. The pace is relentless: the jokes, the insights, the excitements. There can sometimes be enough in five minutes of social life to take up an hour of analysis. It is a quirk of our minds that not every emotion that impacts us is at once fully acknowledged, understood or even – as it were – truly felt. After time among others, there are myriad sensations that exist in an ‘unprocessed’ form within us. Perhaps an idea that someone raised made us anxious, prompting inchoate impulses for changes in our lives. Perhaps an anecdote sparked off an envious ambition that is worth decoding and listening to in order to grow. Maybe someone subtly fired an aggressive dart at us and we haven’t had the chance to realize we are hurt. We need quiet to console ourselves by formulating an explanation of where the nastiness might have come from. We are more vulnerable and tender-skinned than we’re encouraged to imagine.

  By retreating into ourselves, it looks as if we are the enemies of others, but our solitary moments are in reality a homage to the richness of social existence. Unless we’ve had time alone, we can’t be who we would like to be around our fellow humans. We won’t have original opinions. We won’t have lively and authentic perspectives. We’ll be – in the wrong way – a bit like everyone else.

  We’re drawn to solitude not because we despise humanity but because we are properly responsive to what the company of others entails. Extensive stretches of being alone may in reality be a precondition for knowing how to be a better friend and a properly attentive companion.

  THE IMPORTANCE OF STARING OUT OF THE WINDOW

  We tend to reproach ourselves for staring out of the window. Most of the time, we are supposed to be working, or studying, or ticking things off a to-do list. It can seem almost the definition of wasted time. It appears to produce nothing, to serve no purpose. We equate it with boredom, distraction, futility. The act of cupping our chin in our hands near a pane of glass and letting our eyes drift in the middle distance does not enjoy high prestige. We don’t go around saying, ‘I had a great day today. The high point was staring out of the window.’ But maybe, in a better society, this is exactly what people would quietly say to one another. />
  The point of staring out of a window is, paradoxically, not to find out what is going on outside. It is, rather, an exercise in discovering the contents of our own minds. It is easy to imagine we know what we think, what we feel and what’s going on in our heads. But we rarely do entirely. There’s a huge amount of what makes us who we are that circulates unexplored and unused. Its potential lies untapped. It is shy and doesn’t emerge under the pressure of direct questioning. If we do it right, staring out of the window offers a way for us to be alert to the quieter suggestions and perspectives of our deeper selves. Plato suggested a metaphor for the mind: our ideas are like birds fluttering around in the aviary of our brains. But in order for the birds to settle, Plato understood that we need periods of purpose-free calm. Staring out of the window offers such an opportunity. We see the world going on: a patch of weeds is holding its own against the wind; a grey tower block looms through the drizzle. But we don’t need to respond, we have no overarching intentions, and so the more tentative parts of ourselves have a chance to be heard, like the sound of church bells in the city once the traffic has died down at night.

  The potential of daydreaming isn’t recognized by societies obsessed with productivity. But some of our greatest insights come when we stop trying to be purposeful and instead respect the creative potential of reverie. Window daydreaming is a strategic rebellion against the excessive demands of immediate, but in the end insignificant, pressures in favour of the diffuse, but very serious, search for the wisdom of the unexplored deep self.