Thursday 17 October 2024
Saturday 12 October 2024
On the Pleasure of Hating, by William Hazlitt
In 1826 the English writer William Hazlitt (1778-1830) wrote an essay called "On the Pleasure of Hating." Today considered one of the great British critics and essayists, his aim in this work was to explain the power of hate as an emotion, why so many people find satisfaction in hating others. Although much of the essay relates to Hazlitt's time and personal relationships, his analysis of hatred remains relevant to the present, given the upsurge of hate and cruelty across the planet.
[Image: William Hazlitt, Self-portrait, from c. 1802]
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At the outset, it is important to note that as a young man, Hazlitt was convinced of the benevolence of human nature. By the 1820s, he had rejected that belief. In the essay, Hazlitt argues that hatred is built into our nature. We need to have something to hate to maintain "our thought and action." The human mind hankers after evil and "takes a perverse, but a fortunate delight in mischief, since it is a never-failing source of satisfaction." In contrast, pure good is boring. It lacks "variety and spirit."
Perhaps for this reason, he continued, old friends often begin to hate one another as the years pass by. People who once delighted us begin to bore or annoy us. Hazlitt confesses that he no longer is on good terms with close friends of the past, who included many of the literary lights of the day, such as Wordsworth and Coleridge. His staunch admiration for the cause of liberty created friction with friends who had become more conservative due to the French Revolution They might (and did ) blame his bad temper, but he countered that they fell out with each other as well.
The worst effects of hating, Hazlitt argued, arise in relation to religion and politics. "The pleasure of hating," is "like a poisonous mineral." It perverts religion, turning it into anger and bigotry. Virtue becomes "a narrow, jealous, inquisitorial watchfulness over the actions and motives of others. It turns "the different sects, creeds, doctrines in religion" into excuses "for men to wrangle, to quarrel, to tear one another in pieces."
Hatred "makes patriotism an excuse for carrying fire, pestilence, and famine into other lands." Love of country does not inspire any friendly feeling or disposition to help one's countrymen. It means only hatred for the inhabitants "of any other country we happen to be at war with for the time." Here, Hazlitt was thinking of Britain's wars against the French in particular.
People claim to be "patriots and friends of freedom," but the world is divided into two types: tyrants and slaves who support the efforts of kings to forge "chains of despotism and superstition." The words and actions of fools and knaves are hailed as "public spiritedness."
If humanity truly desired right to prevail, "they might have had it long ago." But "they are prone to mischief." In private life, "hypocrisy, servility, selfishness, folly, and impudence succeed." Meanwhile, "modesty shrinks from the encounter, and merit is trodden under foot."
Hazlitt then turns to and on himself. He confesses to having witnessed and analyzed human "meanness, spite, cowardice;" to have seen people's lack of feeling and concern for others; to have observed our self-ignorance and our tendency to prefer "custom" over "excellence."
All these failings lead to social "infamy," to disgraceful and appalling behavior. In his own case, they have led to disillusion. "I have been mistaken 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." He asks, has all this not given him reason "to hate and despise myself? Indeed I do; and chiefly for not having hated and despised the world enough."
Perhaps these were the words of a bitter old man, who spent his last years in poverty. His two marriages had failed. He found it difficult to make a living due to his radical ideas and critiques of influential people. Or perhaps he had perceived an inconvenient truth about human nature, one that helps explain the failure of "the acme of Creation" to establish a world of peace and justice.
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