Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 1.djvu/285

THE PLATONIC IDEA: THE OBJECT OF ART. 243 as the lazy man seeks a chair, and then it interests him no further. This is why he is so soon done with everything, with works of art, objects of natural beauty, and indeed everywhere with the truly significant contemplation of all the scenes of life. He does not linger; only seeks to know his own way in life, together with all that might at any time become his way. Thus he makes topographical notes in the widest sense; over the consideration of life itself as such he wastes no time. The man of genius, on the other hand, whose excessive power of knowledge frees it at times from the service of will, dwells on the consideration of life itself, strives to comprehend the Idea of each thing, not its relations to other things; and in doing this he often forgets to consider his own path in life, and therefore for the most part pursues it awkwardly enough. While to the ordinary man his faculty of knowledge is a lamp to lighten his path, to the man of genius it is the sun which reveals the world. This great diversity in their way of looking at life soon becomes visible in the outward appearance both of the man of genius and of the ordinary mortal. The man in whom genius lives and works is easily distinguished by his glance, which is both keen and steady, and bears the stamp of perception, of contemplation. This is easily seen from the likenesses of the few men of genius whom Nature has produced here and there among countless millions. On the other hand, in the case of an ordinary man, the true object of his contemplation, what he is prying into, can be easily seen from his glance, if indeed it is not quite stupid and vacant, as is generally the case. Therefore the expression of genius in a face consists in this, that in it a decided predominance of knowledge over will is visible, and consequently there also shows itself in it a knowledge that is entirely devoid of relation to will i.e., pure knowing. On the contrary, in ordinary countenances there is a predominant expression of will; and we see that knowledge only comes into activity under