In today’s so-called “literary” marketplace, there is a slew of self-help books for everyone ranging from normal to a teensy bit abnormal. These books are purchased because a) they look easier than The Mill on the Floss, b) they look less scary than A Million Little Pieces, c) the buyers have already read The Da Vinci Code, d) the buyers don’t need to lose weight because they just got liposuction, and e) they’re bored out of their minds, which leads to the purchase of a second book, while they’re at it: How to Cure Boredom. And hey, have you tried How to Cure the Boredom That Ensues While Reading How to Cure Boredom?
In present-day America, philosophy, the luxurious self-help section of yore, is seemingly unheard of: this broad, boundless discipline has been left to a handful of 35-year-old perpetual students, their professors, about nine writers, and let’s say six practicing philosophers. Who’s buying the rest of the philosophy books? N-o-b-o-d-y. Why buy Emerson when you can buy Dr. Phil? Indeed, why buy Dr. Phil when you can watch Dr. Phil on television? Then again, why in God’s name would you want to look at Dr. Phil for an hour? Buy Dr. Phil.
No, morons, buy Emerson. Or, if the word 'transcendentalism' is just too many syllables for you, buy Bertrand Russell. Sure, Bert refers to humans as “men,” which provokes needless feminist outbursts; he’s been dead for nearly forty years; the covers of his books aren’t catchy or colorful; and he doesn’t profess to be able to cure your misplacement-of-car-keys problem in ‘nine easy steps.’ Quite the opposite. Without being an elitist, Russell expects his readers to appreciate the long, variegated legacy of philosophy, literature, and art, because it is through these media that he retrieves his “advice.” The pleasure in reading this book lies in the following: the book is so all-encompassing, I will venture, that it can cure almost anything that may result in misplacing car keys or eating too many Entenmann’s cakes.
It is my firm belief that Russell’s book, The Conquest of Happiness, published 75 years ago, is the only self-help book needed by anyone who is not necessarily unhappy, but looking for a synthesized account of every common human neurosis, taught with reference to the philosophers of the past who—would you believe it—were humans and had neuroses. In each chapter of the book, Russell discusses typical causes of unhappiness, which I will rename, for your ego’s safety, as: ‘being in some way at odds with the world.’ Sample chapter titles are: Competition; Boredom and Excitement; Envy; Persecution Mania; Fatigue; Affection; The Family; and Work. Anything that I have not mentioned, believe me, you will find it in this book.
Russell’s main preoccupation is, naturally, the ego. How do we treat it well without pampering it? How do we escape from it? When does one’s conscience become a hindrance? When does the conscience deserve a slap on the wrist for not being conscientious enough? How do we fit into the world? How do we enjoy our time here? It’s a human’s role to feel good while they’re alive, but it’s easy to “accidentally” cross over into the realm of self-involvement and sin. Where do we draw the line?
When I am at a loss to explain this myself, I turn either to Bert, or to my good old sibling. There is a binding social contract between sisters that results in something both disturbing and privileged: within the scrambled confines of e-mail inboxes and Sprint phone calls that aren’t dropped lies a brute honesty from which no chiding or applause escapes. Those who have found such a mirror in a sibling, or elsewhere, agree that it is nice to have.
But this double-edged sword, a well of help and hindrance, does not complete the task of, broadly speaking, becoming a better person. That lifelong pursuit requires endless outward-looking, and sibling- or friend-talk provides a rather skewed and extreme version of inward-looking. Arguably, therapy sessions do, too. ‘Outward’ defines itself, as life goes on, to be ever-farther away than originally thought. Humans are only programmed to learn so quickly, which is why it’s the youngest people who are so often accused of being self-obsessed, and to a point, they (we) get away with it.
Society’s models, such as the queen of product placement Paris Hilton, are no help. While posing as “sisters” to the rest of us, their lifestyles are a sham, and their philanthropy, if it even exists, is without competition the most tiresome example of narcissism available on planet Earth. Philanthropy itself is a double-edged sword. If we’re looking for people to stroke our egos, we had better stick to our blood relatives (to a degree,) or relinquish the need altogether. This is a point that Russell makes. Constant need for affirmation is a no-no.
Subjecting myself to some VH1 production or another, I saw a segment in which Paris Hilton braved the paparazzi to share an instance of herself being charitable toward a human. This human, a cancer survivor who also happened to be a teenage girl, was allegedly “dying” to spend time with Paris, who concurred that if one was to perhaps leave this world soon, what better way to roam the earth than along Melrose with Paris Hilton? This kind of farcical outing happens all the time among celebrities, but it’s not every day that a lady with blue contact lenses, bleached eyebrows, false eyelashes, and pink cheetah print patterned dresses remarks of her cancer survivor companion and their outing that,
“This makes me feel really good. I know she’s having
an awesome time, but I swear I probably feel like, way
better than she does.”
Fancy that. Billionairess feels better than cancer survivor for buying cancer survivor birthday dress. And it was so easy! Can you believe how simple it is to feel good? Rich people should do this more often.
The eye drop company Visine, in a new set of commercials, uses an apt slogan, “There’s a Visine for that,” demonstrating different scenarios in which the earth’s elements can wreak havoc on your eyeballs. Similarly, I contend that There’s a Bertrand Russell quote for that. Paris Hilton is exhibiting a simple neurosis here: line-crossing. She has crossed the line. In fact, Paris undoubtedly crossed the line while she was in her mother’s womb, and has been running away from the line at a sprint since the moment she learned how to walk. She is a human being who, with some legitimate reason, has come to consider her voice louder than the average human, her opinion more important, and her ego, more deserving of, and accessible to, attention. The flares have gone up. Paris Hilton is Bertrand Russell’s nemesis, and she should be yours, too.
So what’s wrong with what she’s doing? Well, of course, Paris shouldn’t need paparazzi attention to legitimize her charitable acts. The argument, "but the paparazzi is everywhere she goes” does not work, because Paris admittedly loves the press, and has given them the okay to document her entire life, day in, day out. Another mistake. Would someone like Paris be happy without this constant attention? Probably not. What does Bert suggest?
Vanity, when it passes beyond a point, kills pleasure
in every activity for its own sake, and thus leads
inevitably to listlessness and boredom. Often its source
is diffidence, and its cure lies in the growth of
self-respect. But this is only to be gained by successful
activity inspired by objective interests.
Interest in oneself, on the contrary, leads to the
keeping of a diary, to getting psychoanalyzed, or
perhaps to becoming a monk. But the monk will not
be happy until the routine of the monastery has made
him forget himself.
It goes without saying that Paris Hilton would make a terrible monk. If she were going to become a monk, she would have to have a reality series documenting it. Bert says, “There can be no value in the
whole unless there is value in the parts.” To what degree does Hilton value the parts? She loves shopping, of course, and spending money on others. But she’s not exerting herself to reach the whole, and while moving through the parts, she finds it utterly impossible to forget the whole: that she feels very good about this, and special for doing it. Buying things for this girl makes her feel good. Paris gets an F for effort.
Good sister has remarked to me, in that acerbic non-verbal language that presents itself, verbally, as concern, that I have far too much interest in what people think of me, good or ill. I believe I told her, “Likewise.” She's right, of course (and so am I.) Here's a conundrum. While most of us profess confidence in our abilities, we are also apt to be surprised that others have confidence in us. Similarly, when we are ridiculed, we are apt to see ourselves as persecuted by those that have done the ridiculing, as if we are incapable of such treachery. Bert says:
It does not occur to us that we cannot expect others
to think better of us than we think of them, and the
reason this does not occur to us is that our own merits
are great and obvious, whereas those of others
are at best mediocre…
Simply put, we’re in our heads, not someone else’s. It’s only natural to feel ourselves to be bigger than we are, and our voices to be louder. But distraction can cure this, and distraction, Russell suggests, comes through efforts in which we are merely, say, the middleman in some venture or another. If we are able to say, “Hey, my ego feels really good about this,” we are not the middleman. If we are able to say, “I feel better than the person I’m doing this for,” we are not the cause, but the effect of the action. Bert goes on:
When you hear that so-and-so has said something
horrid about you, youremember the 99 times when
you have refrained from uttering the most just
and well-deserved criticism of him, and forget the
hundredth time when in an unguarded moment you
have declared what you believe to be the truth about him.
Bert is suggesting that our heads are quite big; they have to be for our whole world to fit inside them. But the problem with this is: we allow ourselves to edit. It’s nearly impossible for us to see things objectively. How to get away from this?
Russell suggests that it’s simple mathematics. Remember that you are one human out of millions. Your accomplishments will never make you greater than one; your failures will never make you less than one. This is the most important maxim I derived from the book, but there are dozens of others. Russell is, of course, a philosopher, but as in the case of so many so-called “hard” books, The Conquest of Happiness is not actually that “hard” after all, and it's timeless: as useful today as it was in 1930, and as it will be in 2130. The stereotypes associated with books like this
are created by the motley fools of America, who could benefit from faith in their own abilities to read and understand philosophy far more than they will benefit from switching on Dr. Phil.