TABLE OF CONTENTS
TITLE-----------------------------------------------ii
CERTIFICATION--------------------------------------iii
DEDICATION---------------------------------------------------iv
ACKNOWLEDGEMENTS---------------------------------------v
TABLE OF
CONTENTS----------------------------------------vii
CHAPTER ONE
1.0 GENERAL INTRODUCTION:
1.1
Introduction---------------------------------------------------1
1.2 Biographical
Sketch of Arthur Schopenhauer-------4
1.3 Statement
of the Problem---------------------------------6
1.4 Purpose of
the Study----------------------------------------8
1.5 Significance
of the Study-----------------------------------11
1.6 Scope
of
Study-----------------------------------------12
1.7 Methodology
of the Work. -----------------------------13
CHAPTER TWO
2.0 PRECEDENTAL
BACKGROUND----------------------14
2.1
The Etymology of a
Genius--------------------------------14
2.2
The Esoteric Philosophy of a
Genius----------------14
2.3
Modern and Popular Usage of the
term-genius.---17
CHAPTER THREE
3.0
SCHOPENHAURIAN CONCEPT OF A GENIUS---18
3.1
Genius in Aesthetics
Contemplation-------------------18
3.2
Genius in the Work of Art-----------------------20
3.3
The nature of Genius.
-------------------------------23
CHAPTER FOUR
4.0 GENERAL NOTION OF A GENIUS----------------------30
4.1 What is a Genius-------------------------------------------30
4.2
Types of
geniuses-------------------------------32
4.2.1
The Natural or Objective
Genius--------------32
4.2.2
The Man-made or
Subjective Genius---------33
4.3.0.
Classification of a
genius-----------------------------34
4.3.1.
Names Synonymous with the word
genius----35
4.3.2.
World Popular
geniuses--------------------------------35
4.4 The Significant Works of some geniuses.
-------38
4.5.
The Creative and the
Genius--------------38
4.6.
Characteristics of
Genius---------------------------39
4.7.
Fostering Creative
Thinking--------------------49
CHAPTER FIVE
5.0 EVALUATION AND
CONCLUSION -------------------51
5.1 Critical
Appraisal of Schopenhaurian Concept of genius----------51
5.2
Becoming a
genius----------------------------------54
5.3
The Relevance
of genius. ------------------------------56
5.4 Conclusion------------------------------------------------58
BIBLIOGRAPHY-------------------------------------------62
CHAPTER
ONE
1.0
GENERAL INTRODUCTION
1.1 INTRODUCTION:
In the evolutionary system, advancement in the human
world was as a result of the urge to satisfy the immediate needs of man and
even more. Every organism is essentially endowed with its means of livelihood.
So, nature has done so well to provide animals with their own means of attack,
nutrition, defence and every means of survival.
Hitherto, with further development of the organism in
higher animal, a higher means of survival is required. This higher requirement
manifests itself in the form of human reason and the intelligence. The reason,
then, in a gradual process develops in man as an essential tool to discover and
to create new ways of satisfaction, in order to conquer its own world – the
human world.
One might not relent to question the value of the
human intellect and what it is all about. However, human intellect bestows its
subject with the power of reason – ratio or intelligence. And this, therefore,
distinguishes the man, homo sapiens, as that thinking or wise
individual from other evolutionary categorization of humans as in homo
erectus
[ standing
man], homo habilis etc. Also, it plays an important role in
every human make-up.
According to Prof Copleston, [1963] reason “ has primarily a biological
function. If one may so speak, Nature intends it as an instrument for
satisfying the needs of a more highly complicated and developed organism than
that of animals.”
One would not to a greater extent question the
insatiability of the human needs and desires. And could one as well question
the philosophy of Arthur Schopenhauer that man and his world are virtually the Will, the blind desire, and
representation. Every satisfaction presupposes a desire, and the latter seeks
to attend the former in a logical dialectics. So, then, as man wangles in his
eternal and insatiable desires, he immerses himself in it and becomes the Will
as Schopenhauer opined.
Consequently, human intellect could be seen as a
liberator, a key to human freedom, and emancipation. Schopenhauer [1788]
espoused it well that though intellect is by its nature, the servant of the
Will, it is capable in man of developing to such an extent that it can achieve
its objectivity. That is to say, “that though man’s mind is in the first
instance, an instrument for satisfying His bodily needs, it can develop a kind
of surplus energy which sets it free at least temporarily, from the service of
desire”
After man might have been liberated, at least temporarily from the
service of desire, what would then happen, if I may ask? Schopenhauer answers
that, “he becomes a disinterested spectator: he can adopt a contemplative
attitude, as in aesthetic contemplation and in philosophy” This aesthetic
contemplation according to Schopenhauer is the way of being a genius.
1.1 BIOGRAPHICAL SKETCH OF ARTHUR SCHOPENEAUR
Arthur Schopenhauer was born at Danzig on Feb. 22nd,
1788. His father, a wealthy merchant, hoped that his son would follow in his
footsteps, and he allowed the boy to spend the years 1803-4 in visiting
England, France and other countries on the understanding that at the conclusion
of the tour, he would take up work in a business house. The young Schopenhauer
fulfilled his promise, but he had no relish for a business career and on his
father’s death in 1803, he obtained his mother’s consent in the continuing of
his studies.
In 1809, he entered the University of Gottingen to
study medicine, but he changed to philosophy in his second year at the
university. As he puts it, “life is a problem and he had decided to spend his
time reflecting on it" In the philosophy of Schopenhauer, German idealism took a new turn.
While, for example, Hegel identifies the ultimate reality, the absolute, with Reason,
Schopenhauer identifies it with the WILL. For Hegel, the absolute is
Reason, but for Schopenhauer, the Absolute is the Will. In
Schopenhauer’s idealism, the absolute is not an intelligent being developing
consciously towards its goal but rather a blind irrational impulse for life,
the will-to-live. His idealism is more directly derived from Kant than those of
the three idealists before him, for in his own idealism the absolute is
precisely the thing-in-itself (the noumenon) of Kant.
After the failure of the Revolution of 1818, a
revolution for which Schopenhauer had no sympathy at all, people were ready to
pay attention to a philosophy that emphasized the evil in the world and the
vanity of life and preached a turning away from life to aesthetic contemplation
and asceticism. And in the last decade of his life, Schopenhauer became a
famous man. Visitors came to see him from all sides. And although the German
professors had not forgotten his sarcasm and abuse, lectures were delivered on
his system in several universities, a sure sign that he has at last arrived. He
died in September 1860. May his soul rest in peace. So be it.
1.3 STATEMENT OF THE PROBLEM
Among so many problems unravelled in the mystery of
the mind, stands most prominently, the question and the concept of genius. And
to make matters worse is the modern usage of the word “genius”. Genius is
conceived hitherto as a “gift of heaven” or a remarkable character imposed on
some individuals. Often, geniuses are seen as extra-ordinary being or
super-humans. This ideology would to some extent arouse the mind of a
philosopher and a critical thinker to inquire why such gift
(if it is) to one, and dullness of intellect, or even
idiocy to the other.
The problem is really philosophical as
it questions the one and universal essence of humanity, of which every human
being is made of.
Baffled with the above problem, I, therefore as a
matter of fact, invite the philosopher, Arthur Schopenhauer into the
intellectual stage to know what he has to say. We must acknowledge the fact
that Schopenhauer’s view of life is grim and pessimistic. For him, life is an
endless strife for the unattainable. The world is a world of endless strife,
conflict, suffering and evil. It is impossible to stop any of these because
they are manifestation of the Will. This notion makes Schopenhauer the most
celebrated philosopher of pessimism. He, however, recommends only two ways by
which the pain and suffering of life can be minimized. And these are:
“Aesthetic contemplation and asceticism, especially as it is practiced in
Buddhism” Schopenhauer went further to assert that the ideas that are the
immediate and adequate objectivity of the thing-in-itself, of the Will,
are Arts - the work of genius. Consequently, only through pure
contemplation through which these eternal ideas are comprehended that
constitutes the nature of genius. An immediate question then would be: Is a
genius consists only in pure contemplation and apprehension of the immutable
truths as we see in Schopenhauer? And if so, is everybody given that ability of
contemplation and apprehension? However, this is just the statement of the
problem.
1.4 PURPOSE OF THE STUDY
Among so many puzzles and mysteries in the universe,
hitherto, unravelled in the Mystery of Mind stands prominently the question of
genius. More often than not, you hear some people say: “Beethoven was a
genius”. Albert Einstein was a genius”. “Geothe was a genius”. An obvious
observation is the fact that the honour of genius, if so, is only appreciated
and accorded to great minds - the Mahatmas,
of past generations. Well acclaimed are those people, that, it seems there is
no existing genius in every present generation. Would it not be a superficial
judgment or observation to measure genius until only after his or her departure
from existence?
Again, the concept of genius and the cognition of the
same appear vague and enigmatic when considered from the threads of history.
This is so, insofar as people still question the concept. And even, until now,
Werner Reyneke in his article, has once more raised some questions on that
phenomenon: “What is genius? Where does
it come from? Where is it going to? Is genius just the imagination of the
genius himself and the unimaginable bewilderment in the empty hearts of his
expectators?”
Our study of the psychology of genius, we tend also to
raise such similar questions as:
What is genius, and who is a genius? Is genius
a natural or a supernatural gift to individuals and not all? Of which benefits
is genius to its subject and society in a whole? Again, is one born a genius?
Or, is it developed or achieved in the course of life and existence? Is
everybody a genius, or is it reserved to few individuals? Besides, what makes a
genius, a genius? Does it consist of so many knowledge and highly intelligent
quotients? In fact, how do we recognize a genius? Do we know a genius by his or
her character and behaviour? If so, of which character does a genius exhibit?
And finally, is one a genius just by conventional recognition and a standard
measurement? These critical questions
and more are what we intend to investigate and explore in our research.
Furthermore, this project is an attempt at formulating
and exposing the nature and concept of genius and creativity. It geared also to enlighten the bright ones
as it is supposed to help those who consider themselves less intellectually
fortunate. In short, it will reiterate the fact that training and persistence
can do miracles in one’s life as in genius.
Again it goes without saying that people seems to have
so much regard or repute for the great minds -
the geniuses. They tend to go extra-miles to emulate them. But all
things being equal or unequal, they lack the means or knowledge for such
attainment. The quest for such endowment of the ambitious- seekers who would
like to rise above the sky, shining like a bright morning star and soaring like
the eagle is another ultimate purpose of this study.
1.5 SIGNIFICANCE OF THE STUDY
The gift of genius whether by nature or nurture remains
the flower of civilization and development of humanity. Any country, race,
nation that involves itself in the massacre of genius would be very remote.
Thus, the wail of humanity is checked by the activities of genius in their
creative mindedness.
All things been equal or unequal, our study of the
psychology of genius is not to be solely in an abstract or abstruse manner. The
Schopeneaurian idealistic concept of genius in terms of aesthetic contemplation
must be re-visited to have a practical and useful relevance. It goes without
saying that our study will not only add to our knowledge, it will go further to
enable students and all lovers of knowledge to adopt the way and the secret of
the great minds or the geniuses.
Once more, the study would go a long way towards
self-knowledge, auto-realization and auto-actualization. Of course, we cannot
neglect the fact that the project would also pave way for understanding, as a
necessary virtue in inter-human relationship.
1.6 SCOPE OF STUDY
This work
will not as a matter of truth dwells solely on Schopenhaurian idealistic
concept of genius. Neither will this work pretend to present the whole
psychological investigation on genius, nor promise to exhaust its concept, for
this would bring to a halt our further knowledge. Therefore, this work will not
as a matter of fact close any intellectual window to the further knowledge of
genius. However, the work would be articulated in five chapters as in the table
of contents. Finally, there would be a critical reappraisal of
Schopenhauerian’s concept of a genius.
1.7 METHODOLOGY OF THE WORK
For the purpose of this work, the method to be
employed would be expository, critical and mildly evaluative. This method is
aimed to approach the topic in a philosophical manner for proper comprehension.
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