One of the most timeless and beautiful meditations on reading comes from the 19th-century German philosopher Arthur Schopenhauer.
Finding time to read has never been an issue for me. I read different books at different levels — you don’t put the same effort into Harry Potter as you do Seneca. Reading is the best way to get smarter. And while I’ve always taken notes while reading to improve my ability to remember what I’ve read, I’ve had a nagging feeling that I was missing part of the work.
Perhaps, I’ve been reading too much and reflecting too little.
As I reflect more on the relationship between reading and acquiring wisdom, I discovered Schopenhauer’s classic On Reading and Books.
For me, reading has always been about this website’s tagline: Mastering the best of what other people have already figured out.
In The Prince, Machiavelli offered the following advice: “A wise man ought always to follow the paths beaten by great men, and to imitate those who have been supreme, so that if his ability does not equal theirs, at least it will savour of it.”
Seneca, writing on the same subject, said, “Men who have made these discoveries before us are not our masters, but our guides.”
So it makes sense to start with the people that came before us. No matter what problem we face, odds are someone has faced it before and written about it. No need to start from scratch right?
We return to the fundamental questions. What does it mean to read? Is reading the path to acquiring wisdom? If not why?
These are the questions that Schopenhauer attempts to address in On Reading and Books.
Mortimer Adler believed that reading is a conversation between you and the author. On this Schopenhauer comments:
When we read, another person thinks for us: we merely repeat his mental process. It is the same as the pupil, in learning to write, following with his pen the lines that have been pencilled by the teacher. Accordingly, in reading, the work of thinking is, for the greater part, done for us. This is why we are consciously relieved when we turn to reading after being occupied with our own thoughts. But, in reading, our head is, however, really only the arena of some one else’s thoughts. And so it happens that the person who reads a great deal — that is to say, almost the whole day, and recreates himself by spending the intervals in thoughtless diversion, gradually loses the ability to think for himself; just as a man who is always riding at last forgets how to walk.
Such, however, is the case with many men of learning: they have read themselves stupid. For to read in every spare moment, and to read constantly, is more paralyzing to the mind than constant manual work, which, at any rate, allows one to follow one’s own thoughts.
Just as a spring, through the continual pressure of a foreign body, at last loses its elasticity, so does the mind if it has another person’s thoughts continually forced upon it. And just as one spoils the stomach by overfeeding and thereby impairs the whole body, so can one overload and choke the mind by giving it too much nourishment. For the more one reads the fewer are the traces left of what one has read; the mind is like a tablet that has been written over and over. Hence it is impossible to reflect; and it is only by reflection that one can assimilate what one has read if one reads straight ahead without pondering over it later, what has been read does not take root, but is for the most part lost. Indeed, it is the same with mental as with bodily food: scarcely the fifth part of what a man takes is assimilated; the remainder passes off in evaporation, respiration, and the like.
From all this it may be concluded that thoughts put down on paper are nothing more than footprints in the sand: one sees the road the man has taken, but in order to know what he saw on the way, one requires his eyes.
It’s important to take time to think about what we’re reading and not merely assume the thoughts of the author. We need to digest, synthesize, and organize the thoughts of others if we are to understand. This is the grunt work of thinking. It’s how we acquire wisdom.
This is how we acquire foundational knowledge. The knowledge that allows us to pull forth relevance when reading and bring it to consciousness. Without this foundational knowledge, we are unable to separate the signal from the noise.
No literary quality can be attained by reading writers who possess it: be it, for example, persuasiveness, imagination, the gift of drawing comparisons, boldness or bitterness, brevity or grace, facility of expression or wit, unexpected contrasts, a laconic manner, naïveté, and the like. But if we are already gifted with these qualities — that is to say, if we possess them potentia — we can call them forth and bring them to consciousness; we can discern to what uses they are to be put; we can be strengthened in our inclination, nay, may have courage, to use them; we can judge by examples the effect of their application and so learn the correct use of them; and it is only after we have accomplished all this that we actu possess these qualities.
Reading consumes time. And if we equate time with money, it should not be wasted on bad books. In an argument that pulls to mind two filters for what to read, Schopenhauer writes:
It is the same in literature as in life. Wherever one goes one immediately comes upon the incorrigible mob of humanity. It exists everywhere in legions; crowding, soiling everything, like flies in summer. Hence the numberless bad books, those rank weeds of literature which extract nourishment from the corn and choke it.
They monopolise the time, money, and attention which really belong to good books and their noble aims; they are written merely with a view to making money or procuring places. They are not only useless, but they do positive harm. Nine-tenths of the whole of our present literature aims solely at taking a few shillings out of the public’s pocket, and to accomplish this, author, publisher, and reviewer have joined forces.
There is a more cunning and worse trick, albeit a profitable one. Littérateurs, hack-writers, and productive authors have succeeded, contrary to good taste and the true culture of the age, in bringing the world elegante into leading-strings, so that they have been taught to read a tempo and all the same thing — namely, the newest books order that they may have material for conversation in their social circles. … But what can be more miserable than the fate of a reading public of this kind, that feels always impelled to read the latest writings of extremely commonplace authors who write for money only, and therefore exist in numbers? And for the sake of this they merely know by name the works of the rare and superior writers, of all ages and countries.
Knowing what to read is important but so is its inversion— knowing what not to read.
This consists in not taking a book into one’s hand merely because it is interesting the great public at the time — such as political or religious pamphlets, novels, poetry, and the like, which make a noise and reach perhaps several editions in their first and last years of existence. Remember rather that the man who writes for fools always finds a large public: and only read for a limited and definite time exclusively the works of great minds, those who surpass other men of all times and countries, and whom the voice of fame points to as such. These alone really educate and instruct.
One can never read too little of bad, or too much of good books: bad books are intellectual poison; they destroy the mind.
In Norwegian Wood, Haruki Murakami makes the argument that “If you only read the books that everyone else is reading, you can only think what everyone else is thinking.” On this Schopenhauer said:
Oh, how like one commonplace mind is to another! How they are all fashioned in one form! How they all think alike under similar circumstances, and never differ! This is why their views are so personal and petty.
On the two types of literature, Schopenhauer comments:
There are at all times two literatures which, although scarcely known to each other, progress side by side — the one real, the other merely apparent. The former grows into literature that lasts. Pursued by people who live for science or poetry, it goes its way earnestly and quietly, but extremely slowly; and it produces in Europe scarcely a dozen works in a century, which, however, are permanent. The other literature is pursued by people who live on science or poetry; it goes at a gallop amid a great noise and shouting of those taking part, and brings yearly many thousand works into the market. But after a few years one asks, Where are they? where is their fame, which was so great formerly? This class of literature may be distinguished as fleeting, the other as permanent.
Commenting on why we learn little from what we read, he writes:
It would be a good thing to buy books if one could also buy the time to read them; but one usually confuses the purchase of books with the acquisition of their contents. To desire that a man should retain everything he has ever read, is the same as wishing him to retain in his stomach all that he has ever eaten. He has been bodily nourished on what he has eaten, and mentally on what he has read, and through them become what he is. As the body assimilates what is homogeneous to it, so will a man retain what interests him; in other words, what coincides with his system of thought or suits his ends. Every one has aims, but very few have anything approaching a system of thought. This is why such people do not take an objective interest in anything, and why they learn nothing from what they read: they remember nothing about it.
But reading good works is not enough. We must re-read important works immediately because it aids our understanding, a concept that Mortimer Adler echoes.
Any kind of important book should immediately be read twice, partly because one grasps the matter in its entirety the second time, and only really understands the beginning when the end is known; and partly because in reading it the second time one’s temper and mood are different, so that one gets another impression; it may be that one sees the matter in another light.
And the final part of the essay I want to draw your attention to speaks to how advancement happens in a flurry of false starts, and answers the age-old question of why so many luminaries — whether scientific or even artistic — fail to be recognized in their present age as they will later come to be seen by the world.
… imagine the progress of knowledge among mankind in the form of a planet’s course. The false paths the human race soon follows after any important progress has been made represent the epicycles in the Ptolemaic system; after passing through any one of them the planet is just where it was before it entered it. The great minds, however, which really bring the race further on its course, do not accompany it on the epicycles which it makes every time. This explains why posthumous fame is got at the expense of contemporary fame, and vice versâ.
If you think Schopenhauer is for you, pick up a copy of The Essential Schopenhauer: Key Selections from The World As Will and Representation and Other Writings.