I Am a Strange Loop - Douglas R. Hofstadter [213]
What about the high end of the spectrum? I suspect it will come as no surprise that I would point to individuals whose behavior is essentially the opposite of that of violent psychopaths. This means gentle people such as Mohandas Gandhi, Eleanor Roosevelt, Raoul Wallenberg, Jean Moulin, Mother Teresa, Martin Luther King, and César Chávez — extraordinary individuals whose deep empathy for those who suffer leads them to devote a large part of their lives to helping others, and to doing so in nonviolent fashions. Such people, I propose, are more conscious than normal adults are, which is to say, they have greater souls.
Although I seldom attach much weight to the etymologies of words, I was delighted to notice, when preparing a lecture on these ideas a few years ago, that the word “magnanimity”, which for us is essentially a synonym of “generosity”, originally meant, in Latin, “having a great soul” (animus meaning “soul”). It gave me much pleasure to see this familiar word in a new light, thanks to this X-ray. (And then, to my surprise, in preparing this book’s rather fanatical index, I discovered that “Mahatma” — the title of respect usually given to Gandhi — also means “great soul”.) Another appealing etymology is that of “compassion”, which comes from Latin roots meaning “suffering along with”. These hidden messages echoing down the millennia stimulated me to explore this further.
The Magnanimity of Albert Schweitzer
My personal paragon for great-souledness is the theologian, musician, writer, and humanitarian Albert Schweitzer, who was born in 1875 in the tiny village of Kaysersberg in Alsace (which was then part of Germany, even though my beloved old French encyclopedia Le Petit Robert 2, dating from exactly one century later, claims him as français!), and who became world-famous for the hospital that he founded in 1913 in Lambaréné, Gabon, and where he worked for over fifty years.
Already at a very young age, Schweitzer identified with others, felt pity and compassion for them, and wanted to spare them pain. Where did this empathic generosity come from? Who can say? For example, on his very first day at school, six-year-old Albert noticed that he had been decked out by his parents in fancier clothes than his schoolmates, and this disparity disturbed him greatly. From that day onward, he insisted on dressing just like his poorer schoolmates.
A vivid excerpt from Schweitzer’s autobiographical opus Aus meiner Kindheit und Jugendzeit portrays the compassion that pervaded his life:
As far as I can peer back into my childhood, I suffered from all the misery that I saw in the world around me. I truly never knew a simple, youthful joie de vivre, and I believe that this is the case for many children, even if from the outside they give the appearance of being completely happy and carefree.
In particular, I was tormented by the fact that poor animals had to endure such great pain and need. The sight of an old, limping horse being dragged along by one man while another man beat it with a stick as it was being driven to the Colmar slaughterhouse haunted me for weeks. Even before I entered school, I found it incomprehensible that in my evening prayer I was supposed to pray only for the sake of human beings. And so I secretly spoke the words to a prayer that I had made up myself. It ran this way: “Dear God, protect and bless everything that breathes, keep it from all evil, and let it softly sleep.”
Schweitzer’s compassion for animals was not limited to mammals but extended all the way down the spectrum to such lowly creatures as worms and ants. (I say “all the way down” and “lowly” not to indicate disdain, but only to suggest that Schweitzer, like nearly all humans, must have had a “consciousness cone”, vaguely like mine on page 19. Such a mental hierarchy can just as