Alain de Botton Character Analysis

Readers who would have been capable of scepticism and prudence in other areas of their lives reverted, in contact with these elements, to a primordial innocence and optimism. The longing provoked by the brochure was an example, at once touching and bathetic, of how projects (and even whole lives) might be influenced by the simplest and most unexamined images of happiness; of how a lengthy and ruinously expensive journey might be set into motion by nothing more than the sight of a photograph of a palm tree gently inclining in a tropical breeze.

If our lives are dominated by a search for happiness, then perhaps few activities reveal as much about the dynamics of this quest—in all its ardour and paradoxes—than our travels. They express, however inarticulately, an understanding of what life might be about, outside of the constraints of work and the struggle for survival. Yet rarely are they considered to present philosophical problems—that is, issues requiring thought beyond the practical. We are inundated with advice on where to travel to, but we hear little of why and how we should go, even though the art of travel seems naturally to sustain a number of questions neither so simple nor so trivial, and whose study might in modest ways contribute to an understanding of what the Greek philosophers beautifully termed eudaimonia, or ‘human flourishing.’

I had inadvertently brought myself with me to the island.

Des Esseintes conclude, in Huysmans’s words, that “the imagination could provide a more-than-adequate substitute for the vulgar reality of actual experience.” Actual experience where what we have come to see is always diluted in what we could see anywhere, where we are drawn away from the present by an anxious future and where our appreciation of aesthetic elements lies at the mercy of perplexing physical and psychological demands.

“Life is a hospital in which every patient is obsessed with changing beds: this one wants to suffer in front of the radiator, and that one thinks he’d get better if he was by the window.”

The twenty-four-hour diner, the station waiting room and the motel are sanctuaries for those who have, for noble reasons, failed to find a home in the ordinary world—those whom Baudelaire might have dignified with the honorific poets.

What we find exotic abroad may be what we hunger for in vain at home.

Yet none of this meant that Flaubert’s original attraction to Egypt had been misconceived. He simply replaced an absurdly idealized image with a more realistic but nevertheless still profoundly admiring one, he exchanged a youthful crush for a knowledgeable love.

We are all of us, without ever having any say in the matter, scattered at birth by the wind onto various countries, but like Flaubert, we are in adulthood granted the freedom imaginatively to re-create our identity in line with our true allegiances.

The guidebook might have added, “and where there must be something wrong with the traveller who cannot agree.”

111

What though the radiance which was so bright
Be now for ever taken from my sight
Though nothing can bring back the hour
Of splendor in the grass, of glory in the flower;
We will grieve not, rather find
Strength in what remains behind.

One of Wordsworth’s poetic ambitions was to induce us to see the many animals living alongside us that we typically ignore, registering them only out of the corner of our eyes and feeling no appreciation for what they are up to and want: shadowy, generic presences such as the bird up on the steeple and the rustling creature in the bush. He invited his readers to abandon their usual perspectives and to consider for a time how the world might look through other eyes, to shuttle between the human and the natural perspective. Why might this be interesting, or even inspiring? Perhaps because unhappiness can stem from having only one perspective to play with.

The value of landscapes would henceforth be decided not solely on the basis of formal aesthetic criteria (the harmony of colours, for example, or the arrangement of lines) or even economic or practical concerns, but rather according to the power of places to arouse the mind to sublimity.

The world may appear illogical to you, but it does not follow that it is illogical per se. Our lives are not the measure of all things: consider sublime places for a reminder of human insignificance and frailty.

Because we find places to be beautiful as immediately and apparently spontaneously as we find snow to be cold or sugar sweet, it is hard to imagine that there is anything we might do to alter or expand our attractions. It seems that matters have been decided for us by qualities inherent in the places themselves or by hardwiring in our psyches, and that we would therefore be as helpless to modify our sense of the places we find beautiful as we would our preference for the ice creams we find appetizing.

Yet aesthetic tastes may be less rigid than this analogy suggests. We overlook certain places because nothing has ever prompted us to conceive of them as being worthy of appreciation, or because some unfortunate but random association has turned us against them.

It was for van Gogh the mark of every great painter to enable viewers to see certain aspects of the world more clearly.

‘Completely true to nature!’—what a lie:
How could nature ever be constrained into a picture?
The smallest bit of nature is infinite!
And so he paints what he likes about it.
And what does he like? He likes what he can paint!

Nietzsche 188

A few years after van Gogh’s stay in Provence, Oscar Wilde remarked that there had been no fog in London before Whistler painted it. Surely, too, there were fewer cypresses in Provence before van Gogh painted them.

A dominant impulse on encountering beauty is to wish to hold on to it, to possess it and give it weight in one’s life. There is an urge to say, “I was here, I saw this and it mattered to me.”

The camera blurs the distinction between looking and noticing, between seeing and possessing; it may give us the option of true knowledge, but it may also unwittingly make the effort of acquiring that knowledge seem superfluous. It suggests that we have done all the work simply by taking a photograph, whereas proper eating of a place—a woodland, for example—requires that we pose ourselves a series of questions such as “How do the stems connect to the roots?” “Where is the mist coming from?” “Why does one tree seem darker than another?” These questions are implicitly asked and answered in the process of sketching.

“The sole cause of man’s unhappiness is that he does not know how to stay quietly in his room”—Pascal, Pensées, 136.

The reason people were not looking was that they had never done so before. They had fallen into the habit of considering their universe to be boring—and their universe had duly fallen into line with their expectations.

1111

On entering a new space, our sensitivity is directed towards a number of elements, which we gradually reduce in line with the function we find for the space. Of the four thousand things there might be to see and reflect on in a street, we end up being actively aware of only a few: the number of humans in our path, perhaps, the amount of traffic and the likelihood of rain.

1101

In an autobiographical note written in 1801 in South America, Alexander von Humboldt specified his motive for traveling: “I was spurred on by an uncertain longing to be transported from a boring daily life to a marvellous world.” It was this very dichotomy, “boring daily life” pitted against “marvellous world,” that de Maistre had tried to redraw with greater subtlety.

1111

Readers who would have been capable of scepticism and prudence in other areas of their lives reverted, in contact with these elements, to a primordial innocence and optimism. The longing provoked by the brochure was an example, at once touching and bathetic, of how projects (and even whole lives) might be influenced by the simplest and most unexamined images of happiness; of how a lengthy and ruinously expensive journey might be set into motion by nothing more than the sight of a photograph of a palm tree gently inclining in a tropical breeze.

If our lives are dominated by a search for happiness, then perhaps few activities reveal as much about the dynamics of this quest—in all its ardour and paradoxes—than our travels. They express, however inarticulately, an understanding of what life might be about, outside of the constraints of work and the struggle for survival. Yet rarely are they considered to present philosophical problems—that is, issues requiring thought beyond the practical. We are inundated with advice on where to travel to, but we hear little of why and how we should go, even though the art of travel seems naturally to sustain a number of questions neither so simple nor so trivial, and whose study might in modest ways contribute to an understanding of what the Greek philosophers beautifully termed eudaimonia, or ‘human flourishing.’

I had inadvertently brought myself with me to the island.

Des Esseintes conclude, in Huysmans’s words, that “the imagination could provide a more-than-adequate substitute for the vulgar reality of actual experience.” Actual experience where what we have come to see is always diluted in what we could see anywhere, where we are drawn away from the present by an anxious future and where our appreciation of aesthetic elements lies at the mercy of perplexing physical and psychological demands.

“Life is a hospital in which every patient is obsessed with changing beds: this one wants to suffer in front of the radiator, and that one thinks he’d get better if he was by the window.”

The twenty-four-hour diner, the station waiting room and the motel are sanctuaries for those who have, for noble reasons, failed to find a home in the ordinary world—those whom Baudelaire might have dignified with the honorific poets.

What we find exotic abroad may be what we hunger for in vain at home.

Yet none of this meant that Flaubert’s original attraction to Egypt had been misconceived. He simply replaced an absurdly idealized image with a more realistic but nevertheless still profoundly admiring one, he exchanged a youthful crush for a knowledgeable love.

We are all of us, without ever having any say in the matter, scattered at birth by the wind onto various countries, but like Flaubert, we are in adulthood granted the freedom imaginatively to re-create our identity in line with our true allegiances.

The guidebook might have added, “and where there must be something wrong with the traveller who cannot agree.”

111

What though the radiance which was so bright
Be now for ever taken from my sight
Though nothing can bring back the hour
Of splendor in the grass, of glory in the flower;
We will grieve not, rather find
Strength in what remains behind.

One of Wordsworth’s poetic ambitions was to induce us to see the many animals living alongside us that we typically ignore, registering them only out of the corner of our eyes and feeling no appreciation for what they are up to and want: shadowy, generic presences such as the bird up on the steeple and the rustling creature in the bush. He invited his readers to abandon their usual perspectives and to consider for a time how the world might look through other eyes, to shuttle between the human and the natural perspective. Why might this be interesting, or even inspiring? Perhaps because unhappiness can stem from having only one perspective to play with.

The value of landscapes would henceforth be decided not solely on the basis of formal aesthetic criteria (the harmony of colours, for example, or the arrangement of lines) or even economic or practical concerns, but rather according to the power of places to arouse the mind to sublimity.

The world may appear illogical to you, but it does not follow that it is illogical per se. Our lives are not the measure of all things: consider sublime places for a reminder of human insignificance and frailty.

Because we find places to be beautiful as immediately and apparently spontaneously as we find snow to be cold or sugar sweet, it is hard to imagine that there is anything we might do to alter or expand our attractions. It seems that matters have been decided for us by qualities inherent in the places themselves or by hardwiring in our psyches, and that we would therefore be as helpless to modify our sense of the places we find beautiful as we would our preference for the ice creams we find appetizing.

Yet aesthetic tastes may be less rigid than this analogy suggests. We overlook certain places because nothing has ever prompted us to conceive of them as being worthy of appreciation, or because some unfortunate but random association has turned us against them.

It was for van Gogh the mark of every great painter to enable viewers to see certain aspects of the world more clearly.

‘Completely true to nature!’—what a lie:
How could nature ever be constrained into a picture?
The smallest bit of nature is infinite!
And so he paints what he likes about it.
And what does he like? He likes what he can paint!

Nietzsche 188

A few years after van Gogh’s stay in Provence, Oscar Wilde remarked that there had been no fog in London before Whistler painted it. Surely, too, there were fewer cypresses in Provence before van Gogh painted them.

A dominant impulse on encountering beauty is to wish to hold on to it, to possess it and give it weight in one’s life. There is an urge to say, “I was here, I saw this and it mattered to me.”

The camera blurs the distinction between looking and noticing, between seeing and possessing; it may give us the option of true knowledge, but it may also unwittingly make the effort of acquiring that knowledge seem superfluous. It suggests that we have done all the work simply by taking a photograph, whereas proper eating of a place—a woodland, for example—requires that we pose ourselves a series of questions such as “How do the stems connect to the roots?” “Where is the mist coming from?” “Why does one tree seem darker than another?” These questions are implicitly asked and answered in the process of sketching.

“The sole cause of man’s unhappiness is that he does not know how to stay quietly in his room”—Pascal, Pensées, 136.

The reason people were not looking was that they had never done so before. They had fallen into the habit of considering their universe to be boring—and their universe had duly fallen into line with their expectations.

1111

On entering a new space, our sensitivity is directed towards a number of elements, which we gradually reduce in line with the function we find for the space. Of the four thousand things there might be to see and reflect on in a street, we end up being actively aware of only a few: the number of humans in our path, perhaps, the amount of traffic and the likelihood of rain.

1101

In an autobiographical note written in 1801 in South America, Alexander von Humboldt specified his motive for traveling: “I was spurred on by an uncertain longing to be transported from a boring daily life to a marvellous world.” It was this very dichotomy, “boring daily life” pitted against “marvellous world,” that de Maistre had tried to redraw with greater subtlety.

1111