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August 18, 2015
William Hazlitt: On the Pleasure of Hating
Sections
Introduction

1.
William Hazlitt: On the Pleasure of Hating
2. Notes to "On the Pleasure of Hating"



This is a Nederlog of Tuesday, August 18, 2015.

This is not a crisis blog, for there simply were too few genuine crisis items.

Instead, I did something I wanted to do for a long time: I reproduce William Hazlitt's (<- Wikipedia) "On the Pleasure of Hating", with my notes.

1. William Hazlitt: On the Pleasure of Hating

The rest of this section, between the two lines, is an essay by William Hazlitt, who lived from 1778-1830, and who had this published in 1826. My text is from Geoffrey
Keynes
's  "Selected Essays of William Hazlitt".

On the Pleasure of Hating

 

THERE is a spider crawling along the matted floor of the room where I sit (not the one which has been so well allegorised in the admirable Lines to a Spider, but another of the same edifying breed); he runs with heedless, hurried haste, he hobbles awkwardly towards me, he stops -- he sees the giant shadow before him, and, at a loss whether to retreat or proceed, meditates his huge foe -- but as I do not start up and seize upon the straggling caitiff, as he would upon a hapless fly within his toils, he takes heart, and ventures on with mingled cunning, impudence and fear. As he passes me, I lift up the matting to assist his escape, am glad to get rid of the unwelcome intruder, and shudder at the recollection after he is gone. A child, a woman, a clown, or a moralist a century ago, would have crushed the little reptile to death-my philosophy has got beyond that -- I bear the creature no ill-will, but still I hate the very sight of it. The spirit of malevolence survives the practical exertion of it. We learn to curb our will and keep our overt actions within the bounds of humanity, long before we can subdue our sentiments and imaginations to the same mild tone. We give up the external demonstration, the brute violence, but cannot part with the essence or principle of hostility. [1] We do not tread upon the poor little animal in question (that seems barbarous and pitiful!) but we regard it with a sort of mystic horror and superstitious loathing. It will ask another hundred years of fine writing and hard thinking to cure us of the prejudice and make us feel towards this ill-omened tribe with something of "the milk of human kindness," instead of their own shyness and venom. [2]

  Nature seems (the more we look into it) made up of antipathies: without something to hate, we should lose the very spring of thought and action. Life would turn to a stagnant pool, were it not ruffled by the jarring interests, the unruly passions, of men. [3] The white streak in our own fortunes is brightened (or just rendered visible by making all around it as dark as possible; so the rainbow paints its form upon the cloud. Is it pride? Is it envy? Is it the force of contrast? Is it weakness or malice? But so it is, that there is a secret affinity, a hankering after, evil in the human mind, and that it takes a perverse, but a fortunate delight in mischief, since it is a never-failing source of satisfaction. [4] Pure good soon grows insipid, wants variety and spirit. Pain is a bittersweet, wants variety and spirit. Love turns, with a little indulgence, to indifference or disgust: hatred alone is immortal. Do we not see this principle at work everywhere? Animals torment and worry one another without mercy: children kill flies for sport: every one reads the accidents and offences in a newspaper as the cream of the jest: a whole town runs to be present at a fire, and the spectator by no means exults to see it extinguished. [5] It is better to have it so, but it diminishes the interest; and our feelings take part with our passions rather than with our understandings. Men assemble in crowds, with eager enthusiasm, to witness a tragedy: but if there were an execution going forward in the next street, as Mr. Burke observes, the theater would be left empty. [6] A strange cur in a village, an idiot, a crazy woman, are set upon and baited by the whole community. Public nuisances are in the nature of public benefits. [7] How long did the Pope, the Bourbons, and the Inquisition keep the people of England in breath, and supply them with nicknames to vent their spleen upon! Had they done us any harm of late? No: but we have always a quantity of superfluous bile upon the stomach, and we wanted an object to let it out upon. How loth were we to give up our pious belief in ghosts and witches, because we liked to persecute the one, and frighten ourselves to death with the other! It is not the quality so much as the quantity of excitement that we are anxious about: we cannot hear a state of indifference and ennui: the mind seems to abhor a vacuum as much as ever nature 1 was supposed to do. [8] Even when the spirit of the age (that is, the progress of intellectual refinement, warring with our natural infirmities) no longer allows us to carry our vindictive and head strong humours into effect, we try to revive them in description, and keep up the old bugbears, the phantoms of our terror and our hate, in imagination. We burn Guy Fawx in effigy, and the hooting and buffeting and maltreating that poor tattered figure of rags and straw makes a festival in every village in England once a year. Protestants and Papists do not now burn one another at the stake: but we subscribe to new editions of Fox's Book of Martyrs; and the secret of the success of the Scotch Novels is much the same - they carry us back to the feuds, the heart-burnings, the havoc, the dismay, the wrongs, and the revenge of a barbarous age and people - to the rooted prejudices and deadly animosities of sects and parties in politics and religion, and of contending chiefs and clans in war and intrigue. We feel the full force of the spirit of hatred with all of them in turn. As we read, we throw aside the trammels of civilization, the flimsy veil of humanity. "Off, you lendings!" The wild beast resumes its sway within us, we feel like hunting animals, and as the hound starts in his sleep and rushes on the chase in fancy the heart rouses itself in its native lair, and utters a wild cry of joy, at being restored once more to freedom and lawless unrestrained impulses. Every one has his full swing, or goes to the Devil his own way. Here are no Jeremy Bentham Panopticons, none of Mr. Owen's impassable Parallelograms (Rob Roy would have spurred and poured a thousand curses on them), no long calculations of self-interest -- the will takes its instant way to its object, as the mountain-torrent flings itself over the precipice: the greatest possible good of each individual consists in doing all the mischief he can to his neighbour: that is charming, and finds a sure and sympathetic chord in every breast! [9] So Mr. Irving, the celebrated preacher, has rekindled the old, original, almost exploded hell-fire in the aisles of the Caledonian Chapel, as they introduce the real water of the New River at Sadler's Wells, to the delight and astonishment of his fair audience. 'Tis pretty, though a plague, to sit and peep into the pit of Tophet, to play at snap-dragon with flames and brimstone (it gives a smart electrical shock, a lively filip to delicate constitutions) [10], and to see Mr. Irving, like a huge Titan, looking as grim and swarthy as if he had to forge tortures for all the damned! What a strange being man is! Not content with doing all he can to vex and hurt his fellows here, "upon this bank and shoal of time," where one would think there were heartaches, pain, disappointment, anguish, tears, sighs, and groans enough, the bigoted maniac takes him to the top of the high peak of school divinity to hurl him down the yawning gulf of penal fire; his speculative malice asks eternity to wreak its infinite spite in, and calls on the Almighty to execute its relentless doom! The cannibals burn their enemies and eat them in good-fellowship with one another: meed Christian divines cast those who differ from them but a hair's-breadth, body and soul into hellfire for the glory of God and the good of His creatures! [11] It is well that the power of such persons is not co-ordinate with their wills: indeed it is from the sense of their weakness and inability to control the opinions of others, that they thus "outdo termagant," and endeavour to frighten them into conformity by big words and monstrous denunciations. [12]

  The pleasure of hating, like a poisonous mineral, eats into the heart of religion, and turns it to rankling spleen and bigotry; it makes patriotism an excuse for carrying fire, pestilence, and famine into other lands: it leaves to virtue nothing but the spirit of censoriousness, and a narrow, jealous, inquisitorial watchfulness over the actions and motives of others. [13] What have the different sects, creeds, doctrines in religion been but so many pretexts set up for men to wrangle, to quarrel, to tear one another in pieces about , like a target as a mark to shoot at? Does any one suppose that the love of country in an Englishman implies any friendly feeling or disposition to serve another bearing the same name? No, it means only hatred to the French or the inhabitants of any other country that we happen to be at war with for the time. Does the love of virtue denote any wish to discover or amend our own faults? No, but it atones for an obstinate adherence to our own vices by the most virulent intolerance to human frailties. This principle is of a most universal application. It extends to good as well as evil: if it makes us hate folly, it makes us no less dissatisfied with distinguished merit. If it inclines us to resent the wrongs of others, it impels us to be as impatient of their prosperity. We revenge injuries: we repay benefits with ingratitude. [14] Even our strongest partialities and likings soon take this turn. "That which was luscious as locusts, anon becomes bitter as coloquintida;" and love and friendship melt in their own fires. We hate old friends: we hate old books: we hate old opinions; and at last we come to hate ourselves.

  I have observed that few of those whom I have formerly known most intimate, continue on the same friendly footing, or combine the steadiness with the warmth of attachment. [15] I have been acquainted with two or three knots of inseparable companions, who saw each other "six days in the week;" that have been broken up and dispersed. I have quarrelled with almost all my old friends' (they might say this is owing to my bad temper, but) they have also quarrelled with one another. [16] What is become of "that set of whist-players," celebrated by ELIA in his notable Epistle to Robert Southey, Esq. 2 (and now I think of it - that I myself have celebrated in this very volume 3) "that for so many years called Admiral Burney friend?" They are scattered, like last year's snow. Some of them are dead, or gone to live at a distance, or pass one another in the street like strangers, or if they stop to speak, do it as coolly and try to cut one another as soon as possible. Some of us have grown rich, others poor. Some have got places under Government, others a niche in the Quarterly Review. Some of us have dearly earned a name in the world; whilst others remain in their original privacy. We despise the one, and envy and are glad to mortify the other. Times are changed; we cannot revive our old feelings; and we avoid the sight, and are uneasy in the presence of, those who remind us of our infirmity, and put us upon an effort at seeming cordiality which embarrasses ourselves, and does not impose upon our quondam associates. Old friendships are like meats served up repeatedly, cold, comfortless, and distasteful. [17] The stomach turns against them. Either constant intercourse and familiarity breed weariness and contempt; if we meet again after an interval of absence, we appear no longer the same. One is too wise, another too foolish, for us; and we wonder we did not find this out before. We are disconcerted and kept in a state of continual alarm by the wit of one, or tired to death of the dullness of another. The good things of the first (besides leaving strings behind them) by repetition grow stale, and lose their startling effect; and the insipidity of the last becomes intolerable. The most amusing or instructive companion is best like a favorite volume, that we wish after a time to lay upon the shelf; but as our friends are not willing to be laid there, this produces a misunderstanding and ill-blood between us. Or if the zeal and integrity of friendship is not abated, or its career interrupted by any obstacle arising out of its own nature, we look out for other subjects of complaint and sources of dissatisfaction. We begin to criticize each other's dress, looks, general character. "Such a one is a pleasant fellow, but it is a pity he sits so late!" Another fails to keep his appointments, and that is a sore that never heals. We get acquainted with some fashionable young men or with a mistress, and wish to introduce our friend; but be is awkward and a sloven, the interview does not answer, and this throws cold water on our intercourse. Or he makes himself obnoxious to opinion; and we shrink from our own convictions on the subject as an excuse for not defending him. All or any of these causes mount up in time to a ground of coolness or irritation; and at last they break out into open violence as the only amends we can make ourselves for suppressing them so long, or the readiest means of banishing recollections of former kindness so little compatible with our present feelings. We may try to tamper with the wounds or patch up the carcase of departed friendship; but the one will hardly bear the handling, and the other is not worth the trouble of embalming! The only way to be reconciled to old friends is to part with them for good: at a distance we may chance to be thrown back ( in a waking dream) upon old times and old feelings: or at any rate we should not think of renewing our intimacy, till we have fairly spit our spite or said, thought, and felt all the ill we can of each other. Or if we can pick a quarrel with some one else, and make him the scape-goat, this is an excellent contrivance to heal a broken bone. I think I must be friends with the Lamb again, since he has written that magnanimous Letter to Southey, and told him a piece of his mind! I don't know what it is that attaches me to H--- 4 so much, except that he and I, whenever we meet, sit in judgment on another set of old friends, and "carve them as a dish fit for the Gods".
[18] There with L [Leigh Hunt], John Scott, Mrs. [Montagu], whose dark raven locks make a picturesque background to our discourse, B--- 5, who is grown fat, and is, they say, married, R[ickman]; these had all separated long ago, and their foibles are the common link that holds us together. We do not affect to condole or whine over their follies; we enjoy, we laugh at them, till we are ready to burst our sides, "sans intermissions for hours by the dial." We serve up a course of anecdotes, traits, master-strokes of character, and cut and hack at them till we are weary. Perhaps some of them are even with us. For my own part, as I once said, I like a friend the better for having faults that one can talk about. "Then," said Mrs. [Montagu], " you will cease to be a philanthropist!" Those in question were some of the choice-spirits of the age, not "fellows of no mark or likelihood'; and we so far did them justice: but it is well they did not hear what we sometimes said of them. I care little what any one says of me, particularly behind my back, and in the way of critical and analytical discussion: it is looks of dislike and scorn that I answer with the worst venom of my pen. The expression of the face wounds me more than the expressions of the tongue. [19] If I have in one instance mistaken this expression, or resorted to this remedy where I ought not, I am sorry for it. But the face was too fine over which it mantled, and I am too old to have misunderstood it!...I sometimes go up to -----'s 6 ; and as often as I do, resolve never to go again. I do not find the old homely welcome. The ghost of friendship meets me at the door, and sits with me all dinner-time. They have got a set of fine notions and new acquaintance. Allusions to past occurrences are thought trivial, nor is it always safe to touch upon more general subjects. M. does not begin as he formerly did every five minutes, " Fawcett used to say, " &c. That topic is something worn. The girls are grown up, and have a thousand accomplishments. I perceive there is a jealousy on both sides. They think I give myself airs, and I fancy the same of them. Every time I am asked, "If I do not think Mr. Washington Irving a very fine writer?" I shall not go again till I receive an invitation for Christmas Day in company with Mr. Liston. The only intimacy I never found to flinch or fade was a purely intellectual one. There was none of the cant of candour in it, none of the whine of mawkish sensibility. Our mutual acquaintance were considered merely as subjects of conversation and knowledge, not all of affection. [20] We regarded them no more in our experiments than "mice in an air-pump:" or like malefactors, they were regularly cut down and given over to the dissecting-knife. We spared neither friend nor foe. We sacrificed human infirmities at the shrine of truth. The skeletons of character might be seen, after the juice was extracted, dangling in the air like flies in cobwebs; or they were kept for future inspection in some refined acid. The demonstration was as beautiful as it was new. There is no surfeiting on gall: nothing keeps so well as a decoction of spleen. We grow tired of every thing but turning others into ridicule, and congratulating ourselves on their defects. [21]

  We take a dislike to our favourite books, after a time, for the same reason. We cannot read the same works for ever. Our honey-moon, even though we wed the Muse, must come to an end; and is followed by indifference, if not by disgust. There are some works, those indeed that produce the most striking effect at first by novelty and boldness of outline, that will not bear reading twice: others of a less extravagant character, and that excite and repay attention by a greater nicety of details, have hardly interest enough to keep alive our continued enthusiasm. The popularity of the most successful writers operates to wean us from them, by the cant and fuss that is made about them, by hearing their names everlastingly repeated, and by the number of ignorant and indiscriminate admirers they draw after them: - we as little like to have to drag others from their unmerited obscurity, lest we should be exposed to the charge of affectation and singularity of taste. There is nothing to be said respecting an author that all the world have made up their minds about: it is a thankless as well as hopeless task to recommend one that nobody has ever heard of. To cry up Shakespear as the god of our idolatry, seems like a vulgar national prejudice: to take down a volume of Chaucer, or Spenser, or Beaumont and Fletcher, or Ford, or Marlowe, has very much the look of pedantry and egotism. I confess it makes me hate the very name of Fame and Genius, when works like these are "gone into the wastes of time," while each successive generation of fools is busily employed in reading the trash of the day, and women of fashion gravely join with their waiting-maids in discussing the preference between the Paradise Lost and Mr. Moore's Loves of the Angels. I was pleased the other day on going into a shop to ask, "If they had any of the Scotch Novels?" to be told - "That they had just sent out the last, Sir Andrew Wylie!" - Mr. Galt will also be pleased with this answer! The reputation of some books is raw and unaired: that of others is worm-eaten and mouldy. Why fix our affections on that which we cannot bring ourselves to have faith in, or which others have long ceased to trouble themselves about? I am half afraid to look into Tom Jones, lest it should not answer my expectations at this time of day; and if it did not, I would certainly be disposed to fling it into the fire, and never look into another novel while I lived. [22] But surely, it may be said, there are some works that, like nature, can never grow old; and that must always touch the imagination and passions alike! Or there are passages that seem as if we might brood over them all our lives, and not exhaust the sentiments of love and admiration they excite: they become favourites, and we are fond of them to a sort of dotage. Here is one:

              ---"Sitting in my window
Printing my thoughts in lawn, I saw a god,
I thought (but it was you), enter our gates;
My blood flew out and back again, as fast
As I had puffed it forth and sucked it in
Like breath; then was I called away in haste
To entertain you: never was a man
Thrust from a sheepcote to a sceptre, raised
So high in thoughts as I; you left a kiss
Upon these lips then, which I mean to keep
From you for ever. I did hear you talk
Far above singing!"

  A passage like this, indeed, leaves a taste on the palate like nectar, and we seem in reading it to sit with the Gods at their golden tables: but if we repeat it often in ordinary moods, it loses its flavour, becomes vapid, "the wine of poetry is drank, and but the lees remain." [23] Or, on the other hand, if we call in the air of extraordinary circumstances to set it off to advantage, as the reciting it to a friend, or after having our feelings excited by a long walk in some romantic situation, or while we

               ---"play with Amaryllis in the shade,
Or with the tangles of Neaera's hair"---

we afterwards miss the accompanying circumstances, and instead of transferring the recollection of them to the favourable side, regret what we have lost, and strive in vain to bring back "the irrevocable hour" - wondering in some instances how we survive it, and at the melancholy blank that is left behind! The pleasure rises to its height in some moment of calm solitude or intoxicating sympathy, declines ever after, and from the comparison and conscious falling-off, leaves rather a sense of satiety and irksomeness behind it... "Is it the same in pictures?" I confess it is, with all but those from Titian's hand. I don't know why, but an air breathes from his landscapes, pure, refreshing, as if it came from other years; there is a look in his faces that never passes away. I saw one the other day. Amidst the heartless desolation and glittering finery of Fonthill, there is a portfolio of the Dresden Gallery. It opens, and a young female head looks from it; a child, yet woman grown; with an air of rustic innocence and the graces of a princess, her eyes like those of doves, the lips about to open, a smile of pleasure dimpling the whole face, the jewels sparkling in her crisped hair, her youthful shape compressed in a rich antique dress, as the bursting leaves contain the April buds! Why do I not call up this image of gentle sweetness, and place it as a perpetual barrier between mischance and me? - It is because pleasure asks a greater effort of the mind to support it than pain; and we turn after a little idle dalliance from what we love to what we hate! [24]

  As to my old opinions, I am heartily sick of them. I have reason, for they have deceived me sadly. I was taught to think, and I was willing to believe, that genius was not a bawd, that virtue was not a mask, that liberty was not a name, that love had its seat in the human heart. Now I would care little if these words were struck out of the dictionary, or if I had never heard them. They are become to my ears a mockery and a dream. Instead of patriots and friends of freedom, I see nothing but the tyrant and the slave, the people linked with kings to rivet on the chains of despotism and superstition. I see folly join with knavery, and together make up public spirit and public opinions. I see the insolent Tory, the blind Reformer, the coward Whig! If mankind had wished for what is right, they might have had it long ago. The theory is plain enough; but they are prone to mischief, "to every good work reprobate." [25] I have seen all that had been done by the mighty yearnings of the spirit and intellect of men, "of whom the world was not worthy," and that promised a proud opening to truth and good through the vista of future years, undone by one man, with just glimmering of understanding enough to feel that he was a king, but not to comprehend how he could be king of a free people! I have seen this triumph celebrated by poets, the friends of my youth and the friends of men, but who were carried away by the infuriate tide that, setting in from a throne, bore down every distinction of right reason before it; and I have seen all those who did not join in applauding this insult and outrage on humanity proscribed, hunted down (they and their friends made a byword of), so that it has become an understood thing that no one can live by his talents or knowledge who is not ready to prostitute those talents and that knowledge to betray his species, and prey upon his fellow-man. [26] "This was some time a mystery: but the time gives evidence of it." The echoes of liberty had awakened once more in Spain, and the mornings of human hope dawned again: but that dawn has been overcast by the foul breath of bigotry, and those reviving sounds stifled by fresh cries from the time-rent towers of the Inquisition - man yielding (as it is fit he should) first to brute force, but more to the innate perversity and dastard spirit of his own nature which leaves no room for farther hope or disappointment. And England, that arch-reformer, that heroic deliverer, that mouther about liberty, and tool of power, stands gaping by, not feeling the blight and mildew coming over it, nor its very bones crack and turn to a paste under the grasp and circling folds of this new monster, Legitimacy! In private life do we not see hypocrisy, servility, selfishness, folly, and impudence succeed, while modesty shrinks from the encounter, and merit is trodden under foot? [27] How often is "the rose plucked from the forehead of a virtuous love to plant a blister there!" What chance is there of the success of real passion? What certainty of its continuance? Seeing all this as I do, and unravelling the web of human life into its various threads of meanness, spite, cowardice, want of feeling, and want of understanding, of indifference towards others, and ignorance of ourselves, - seeing custom prevail over all excellence, itself giving way to infamy - mistaken as I have been in my public and private hopes, calculating others from myself, and calculating wrong; always disappointed where I placed most reliance; the dupe of friendship, and the fool of love; - have I not reason to hate and to despise myself? [28] Indeed I do; and chiefly for not having hated and despised the world enough. 7

_______________________________
1 The orig. edit. reads matter - W.C.H.
2 In the London Magazine for October 1823. W.C.H.
3 The Plain Speaker, essay "On the Conversation of Authors"
4 W.C. Hazlitt suggests that this initial stands for Joseph Hume, but more probably it is for B.R. Haydon. [Ed.]
5 Query. Martin Burney. -- W.C.H.
6 W.C. Hazlitt again suggestes Hume's name for this space,
though the initial M. occurs below.
7 The only exception to the general drift of this Essay (and
that is an exception in theory - I know of no one in practice).

From: Selected Essays of William Hazlitt, Ed. Geoffrey Keynes
         Written about 1826

         The notes are as in Keynes, except consecutively numbered.

2. Notes to "On the Pleasure of Hating"

Next, these are my notes to the above, fronted by the quotations they annotate, which are between quotation marks:

[1] "The spirit of malevolence survives the practical exertion of it. We learn to curb our will and keep our overt actions within the bounds of humanity, long before we can subdue our sentiments and imaginations to the same mild tone. We give up the external demonstration, the brute violence, but cannot part with the essence or principle of hostility."

Yes, that seems correct. Why is this so? In the end (it seems to me) because our feelings are what spurs us to actions. We may modify, curb or transpose the actions, but what we feel negative about we will dislike or hate, and what we feel positive about we will like or love, and especially hate and love are strong enough to last a lot longer than what originally caused them, and also often strong enough to get somehow expressed.

[2] "It will ask another hundred years of fine writing and hard thinking to cure us of the prejudice and make us feel towards this ill-omened tribe with something of "the milk of human kindness," instead of their own shyness and venom."

Since this was written - in 1826 - nearly two hunded years have passed, and it seems to me men are mostly the same now as then. (That is, none of the "fine writing and hard thinking" seems to have made any major difference.)

[3] "Life would turn to a stagnant pool, were it not ruffled by the jarring interests, the unruly passions, of men."

Yes, but our passions tend to rule us rather than we them, while if we seemingly do, it is only because we curb one passion with another, and all passions are for or against things, in various strengths. And we all have passions as long as we live.

[4] "The white streak in our own fortunes is brightened (or just rendered visible) by making all around it as dark as possible; so the rainbow paints its form upon the cloud. Is it pride? Is it envy? Is it the force of contrast? Is it weakness or malice? But so it is, that there is a secret affinity, a hankering after, evil in the human mind, and that it takes a perverse, but a fortunate delight in mischief, since it is a never-failing source of satisfaction."

This is better reformulated and explained: All our feelings are for or against something; many of our feelings are about men and women; we tend to help those whom we have rather strong feelings for; we tend to harm those whom we have rather strong feelings against (especially if this is not curbed by others or by laws); and - by and large - we tend to harm more than we help, because it is much easier to break than to build, and because we care very little for those we hate.

This is apart from any special reasons, like the one treated in the next quote and note:


[5] "Pure good soon grows insipid, wants variety and spirit. Pain is a bittersweet, wants variety and spirit. Love turns, with a little indulgence, to indifference or disgust: hatred alone is immortal. Do we not see this principle at work everywhere? Animals torment and worry one another without mercy: children kill flies for sport: every one reads the accidents and offences in a newspaper as the cream of the jest: a whole town runs to be present at a fire, and the spectator by no means exults to see it extinguished."

It is not our own pain that is "bittersweet", but the pains we cause others. In any case, hatred may be immortal to some, but the underlying point is that we all have many feelings; that feelings are pro or against something or someone; and that feelings tend to get expressed somehow, though usually - not: always - considerably less than we would have liked to.

Also, if there is more hatred than love and more disgust or displeasures than likings, it is because most men are not feeling well most of the time. (And I am not saying they are right or wise or practical in mostly not feeling well; I am saying they are mostly not feeling well, and this will tend to get expressed somehow.)

[6] "Men assemble in crowds, with eager enthusiasm, to witness a tragedy: but if there were an execution going forward in the next street, as Mr. Burke observes, the theater would be left empty."

Yes indeed, and the reason must be that most men care more for reality than for plays purporting to be reality, and this is also true if the play has much better language, much better looking actors, and with much more horrors. There really seems a considerable distinction between fact and fantasy, that all men - unless mad - know how to draw. (And I don't mean: in just the same ways.)


[7] "A strange cur in a village, an idiot, a crazy woman, are set upon and baited by the whole community. Public nuisances are in the nature of public benefits."

Indeed, and the principle seems to be widespread distaste for someone or something. They are "public benefits" precisely because they give a considerable part of the community an excuse to unleash their negative feelings upon someone or something that is found distasteful by many.

[8] " It is not the quality so much as the quantity of excitement that we are anxious about: we cannot hear a state of indifference and ennui: the mind seems to abhor a vacuum as much as ever nature was supposed to do."

This seems mostly to do with the facts that (1) as long as we are alive and conscious we feel something, we want something, we desire something and (2) most people do have a lot of negative feelings - that very well may have arisen because we do not get much of what we want and desire (as a general rule, for most) - that they would like to unleash on something, and (3) something or someone disliked by many tends to be - when he, she or it is not rich or powerful - a perfect excuse for many to unleash some of their negative feelings, even though the disliked thing or persone is itself not the cause of these.


[9] "Here are no Jeremy Bentham Panopticons, none of Mr. Owen's impassable Parallelograms (Rob Roy would have spurred and poured a thousand curses on them), no long calculations of self-interest -- the will takes its instant way to its object, as the mountain-torrent flings itself over the precipice: the greatest possible good of each individual consists in doing all the mischief he can to his neighbour: that is charming, and finds a sure and sympathetic chord in every breast!"

I have put in the links, which I leave to your interests (and Rob Roy was a hero in one of Walter Scott's books, that were very popular in the 1820ies in England). Here I merely wish to remark that William Hazlitt did know Jeremy Bentham, and neither liked the person, nor his system of utilitarianism. I can't know the person, but I agree with Hazlitt on utilitarianism (see also Mill with my notes). Those who like it more than I do, should consider the Panopticon, which is a kind of precursor to the NSA of our days, except that the NSA seeks to know - in secret - everything everyone does, regardless of whether he or she did anything wrong.

[10] "'Tis pretty, though a plague, to sit and peep into the pit of Tophet, to play at snap-dragon with flames and brimstone (it gives a smart electrical shock, a lively filip to delicate constitutions)"

Tophet, for those unfamiliar with it, "
was a location in Jerusalem, in the Valley of Hinnom, where worshipers influenced by the Canaanite Pantheon sacrificed children to the gods Moloch and Baal by burning them alive. Tophet became a theological or poetic synonym for hell within Christendom."

And yes, I agree that history provides a lot of evidence that a large number of people did find it pleasant to condemn others.


[11] "The cannibals burn their enemies and eat them in good-fellowship with one another: meed Christian divines cast those who differ from them but a hair's-breadth, body and soul into hellfire for the glory of God and the good of His creatures!"

Yes, indeed. And the one moral difference I see between the cannibals and the Christians is that the latter strongly insisted that the hell they condemned other Christians (and non-Christians) to was an infinite and everlasting hell.

[12] " It is well that the power of such persons is not co-ordinate with their wills: indeed it is from the sense of their weakness and inability to control the opinions of others, that they thus "outdo termagant," and endeavour to frighten them into conformity by big words and monstrous denunciations."

I certainly agree that it "is well that the power of such persons is not co-ordinate with their wills", and it may be true that this weakness contributes to their anger. Then again, many men and women who did nothing wrong by modern standards were burned alive to the considerable joy of many more men and women, even though most of the these must have known what it felt like to be slightly burned.

[13] "The pleasure of hating, like a poisonous mineral, eats into the heart of religion, and turns it to rankling spleen and bigotry; it makes patriotism an excuse for carrying fire, pestilence, and famine into other lands: it leaves to virtue nothing but the spirit of censoriousness, and a narrow, jealous, inquisitorial watchfulness over the actions and motives of others."

Yes indeed - and Hazlitt was the son of a minister, who originally was meant to be a minister, but who seems to have lost his faith around age 15 (in 1793). And note that Hazlitt insists that hating others tends to feel pleasurable to those who hate, indeed because this satisfies some of the strong negative feelings we do have (often for no good rational reason at all), on the pattern of "at least those loathsome individuals we made to feel miserable, like we do (though - joyfully! - more so than ourselves, right now)."

[14] "Does the love of virtue denote any wish to discover or amend our own faults? No, but it atones for an obstinate adherence to our own vices by the most virulent intolerance to human frailties. This principle is of a most universal application. It extends to good as well as evil: if it makes us hate folly, it makes us no less dissatisfied with distinguished merit. If it inclines us to resent the wrongs of others, it impels us to be as impatient of their prosperity. We revenge injuries: we repay benefits with ingratitude."

Actually, this is not so much love of virtue as pleasure in finding ourselves not by far as bad as we do sinners. And it is true that one reason we think sinners are as bad as we do, is that we strongly insist on measuring their sins on the most sensitive of scales, and without any forgiveness, quite unlike our own shortcomings.

Then again we - supposing we are ordinary men - both hate folly and distinguished merit because as ordinary men we admire the ordinary, and we distrust, dislike or  disdain whatever is clearly not ordinary, whether it is less or more capable than we are, which also means, in either case, that we cannot properly judge it.

As to "we revenge injuries: we repay benefits with ingratitude": Indeed benefits tend to remain unpaid, and are often "repaid" with ingratitude. Why? There seem to be two prominent reasons: the first is that the only persons we ever feel are ourselves, and the second is that life tends to be hard for many, which means that they have more negative feelings than positive feelings, and are generally not happy nor feeling well, apart from brief periods.

[15] "I have observed that few of those whom I have formerly known most intimate, continue on the same friendly footing, or combine the steadiness with the warmth of attachment."

Yes, indeed - or at least: something similar holds for me. I do not know how common this is, but it would seem that most friendships and most loves cool after four to eight years, quite possibly simply because by that time one has learned most about the others.

[16] "I have quarrelled with almost all my old friends' (they might say this is owing to my bad temper, but) they have also quarrelled with one another."

I have quarreled with a few, but mostly I was simply left, and I was left because I was ill, and could not act to others as they could act to me. Also, I met no one who had most of the interests I have.

[17] "Old friendships are like meats served up repeatedly, cold, comfortless, and distasteful."

But why? It seems the reason is that we much liked him or her when he or she was considerably younger, but now that they have changed somewhat, without our taking part or knowing about these changes, the differences seem a lot larger and more pronounced, precisely because we know rather often that he or she acted or thought differently than when we knew them and were friends, and we don't know the reasons for the differences. (And precisely the same the other way around, for them.)

[18] "I think I must be friends with the Lamb again, since he has written that magnanimous Letter to Southey, and told him a piece of his mind! I don't know what it is that attaches me to H--- so much, except that he and I, whenever we meet, sit in judgment on another set of old friends, and "carve them as a dish fit for the Gods"."

William Hazlitt was very good friends with Charles Lamb (<- Wikipedia), who is the same as Elia, and whose portrait he also painted. Indeed they did get friends again, precisely because Hazlitt wrote this, and Lamb was also one of the few who were present at Hazlitt's death.

As to "H---": Geoffrey Keynes seems right this was Benjamin Haydon (<- Wikipedia) who was driven to suicide by large debts after Hazlitt died. I agree with Dickens that he was a bad painter, but he also was a fine writer.

[19] "I care little what any one says of me, particularly behind my back, and in the way of critical and analytical discussion: it is looks of dislike and scorn that I answer with the worst venom of my pen. The expression of the face wounds me more than the expressions of the tongue."

I can't say the same, though indeed I care little for what others think of me. Also, what gets me the most angry are dishonesty and hypocrisy.

[20] "The only intimacy I never found to flinch or fade was a purely intellectual one. There was none of the cant of candour in it, none of the whine of mawkish sensibility. Our mutual acquaintance were considered merely as subjects of conversation and knowledge, not all of affection."

Yes, I agree. (But such companions are hard to find.)

[21] "There is no surfeiting on gall: nothing keeps so well as a decoction of spleen. We grow tired of every thing but turning others into ridicule, and congratulating ourselves on their defects."

It so happens that I don't like many men or women, but then again I also don't dislike most. Most simply have different tastes than I have. (But I am not one who likes "turning others into ridicule", indeed except for a few, perhaps, whom I really despise.)

[22] " I am half afraid to look into Tom Jones, lest it should not answer my expectations at this time of day; and if it did not, I would certainly be disposed to fling it into the fire, and never look into another novel while I lived."

Tom Jones (<- Wikipedia) is by Henry Fielding
(<- Wikipedia), whom I think a very interesting man and writer. Indeed, I started reading him because of Hazlitt; liked him a lot; and in the end read almost everything he wrote.

[23] "A passage like this, indeed, leaves a taste on the palate like nectar, and we seem in reading it to sit with the Gods at their golden tables: but if we repeat it often in ordinary moods, it loses its flavour, becomes vapid, "the wine of poetry is drank, and but the lees remain.""

Actually, the quote does nothing for me, and one reason is that Hazlitt belonged to an age that cared far more for poetry than the one I live in.

[24] "It is because pleasure asks a greater effort of the mind to support it than pain; and we turn after a little idle dalliance from what we love to what we hate!"

I don't quite think so, at least in my case. It is quite possible that pleasures may be more difficult to recall than pains (though I don't know that either, in part because we also have some talent for forgetting pains), but it seems to me that the strong liking many seem to have for hating others is mostly due to the fact that they experienced  - for whatever reasons, some of which may be bad or may be their own doing - more misery, hurts, pains, and harm than they experienced joys, pleasures, good luck, and well being.

[25] "Instead of patriots and friends of freedom, I see nothing but the tyrant and the slave, the people linked with kings to rivet on the chains of despotism and superstition. I see folly join with knavery, and together make up public spirit and public opinions. I see the insolent Tory, the blind Reformer, the coward Whig! If mankind had wished for what is right, they might have had it long ago. The theory is plain enough; but they are prone to mischief, "to every good work reprobate.""

This is a key passage, and it seems plain that Hazlitt overstates his case ("I see nothing but" etc.)

Then again, I think he is quite right in observing

"If mankind had wished for what is right, they might have had it long ago. The theory is plain enough; but they are prone to mischief, "to every good work reprobate.""

Perhaps the reason is - again - mostly than mankind may wish for what is right especially if they feel right themselves, while men make each others' lives generally so miserable that few feel right most of the time. (And therefore it seems this will continue as long as most feel bad most of the time, thanks to others.)

[26] "(..) I have seen all those who did not join in applauding this insult and outrage on humanity proscribed, hunted down (they and their friends made a byword of), so that it has become an understood thing that no one can live by his talents or knowledge who is not ready to prostitute those talents and that knowledge to betray his species, and prey upon his fellow-man."

This seems comparatively true for the time in which Hazlitt lived, and indeed also seems true in general: There are few honest, truly intelligent, sincere men of good will, and they always are and always have been in the minority: the majority was always less honest or less intelligent or less sincere or had less good will.

This will also remain the case as long as men are as they have been the last 2500 years, and the only more or less happy thing one can say about this is that the few men of real talent often - if they live, if they are healthy - can do a lot more than the many without.

[27] "And England, that arch-reformer, that heroic deliverer, that mouther about liberty, and tool of power, stands gaping by, not feeling the blight and mildew coming over it, nor its very bones crack and turn to a paste under the grasp and circling folds of this new monster, Legitimacy! In private life do we not see hypocrisy, servility, selfishness, folly, and impudence succeed, while modesty shrinks from the encounter, and merit is trodden under foot?"

Again this is certainly true for Hazlitt's age, which may be roughly dated as between 1793 (when Hazlitt was 15) to 1830 (when he died, at 52), and which comprised the French Revolution, Napoleon, and Napoleon's defeat, which much shocked Hazlitt (unlike most other Englishmen).

[28] "What chance is there of the success of real passion? What certainty of its continuance? Seeing all this as I do, and unravelling the web of human life into its various threads of meanness, spite, cowardice, want of feeling, and want of understanding, of indifference towards others, and ignorance of ourselves, - seeing custom prevail over all excellence, itself giving way to infamy - mistaken as I have been in my public and private hopes, calculating others from myself, and calculating wrong; always disappointed where I placed most reliance; the dupe of friendship, and the fool of love; - have I not reason to hate and to despise myself?"

According to Hazlitt, he did - but "chiefly for not having hated and despised the world enough". Then again, this may have been momentary, or relatively rare, for his dying words were "I have had a good life", in which he also was, comparatively, right.

He definitely was one of the most intelligent men I know of, and perhaps the differences between himself and nearly all others made him more pessimistic than he should have been.

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P.S. Aug 19, 2015: I undid a number of breaks, that restitute the order.

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