Name: 考えすぎることの危険性、そして考えすぎることの危険性 (The Dangers of Thinking Too Much; And Thinking Too Little)
Uploaded: 2021-01-14T07:13:20.000Z
Duration: 5 min 31 s
Description: VoiceTubeの動画で発音を聞きながら英語表現を覚えよう！学べる英語：

Thinking about ourselves – our feelings,
our past, our desires and our hopes – is

a hugely tricky task that most of spend a
good deal of effort trying very hard to avoid.

We keep away from ourselves because so much
of what we could discover threatens to be

painful. We might find that we were, in the
background, deeply furious with, and resentful

about, certain people we were only meant to
love. We might discover how much ground there

was to feel inadequate and guilty on account
of the many errors and misjudgements we have

made. We might find that though we wanted
to be decent, law-abiding people, we harboured

fantasies that went in appallingly deviant
and aberrant directions. We might recognise

how much was nauseatingly compromised and
needed to be changed about our relationships

and careers. We don't only have a lot to
hide, we are liers of genius. It is part of

the human tragedy that we are such natural
self-deceivers. Our techniques are multiple

and close to invisible. Two are worth focusing
on in particular: our habit of thinking too

much. And our proclivity for thinking too
little. When we think too much, in essence,

we are filling our minds with impressive ideas,
which blatantly announce our intelligence

to the world but subtly ensure we won't
have much room left to rediscover long-distant

feelings of ignorance or confusion – upon
which the development of our personalities

nevertheless rests. We write dense books on
the role of government bonds in the Napoleonic

wars or publish extensively on Chaucer's
influence on the mid-19th century Japanese

novel. We secure degrees from Institutes of
Advanced Study or positions on editorial boards

of scientific journals. Our minds are crammed
with arcane data. We can wittily inform a

dining table of guests who wrote the Enchiridion
(Epictetus) or the life and times of Dōgen

(the founder of Zen Buddhism). But we don't
remember very much at all about how life was

long ago, back in the old house, when father
left, mother stopped smiling and our trust

broke in pieces. We deploy knowledge and ideas
that carry indubitable prestige to stand guard

against the emergence of more humble, but
essential knowledge from our emotional past.

We bury our personal stories beneath an avalanche
of expertise. The possibility of a deeply

consequential intimate enquiry is deliberately
left to seem feeble and superfluous next to

the supposedly grander task of addressing
a conference on the political strategies of

Dona Maria the First or the life-cycle of
the Indonesian octopus. We lean on the glamour

of being learned to make sure we won't need
to learn too much that hurts. Then there is

our habit of thinking too little. Here we
pretend that we are simpler than we really

are and that too much psychology might be
nonsense and fuss about nothing. We lean on

a version of robust common-sense to ward off
intimations of our own awkward complexity.

We imply that not thinking very much is, at
base, evidence of a superior kind of intelligence.

In company, we deploy bluff strategies of
ridicule against more complex accounts of

human nature. We sideline avenues of personal
investigation as unduly fancy or weird, implying

that to lift the lid on inner life could never
be fruitful or entirely respectable. We use

the practical mood of Monday morning 9 a.m.
to ward off the complex insights of 3.a.m.

the previous night, when the entire fabric
of our existence came into question against

the backdrop of a million stars, spread like
diamonds on a mantle of black velvet. Deploying

an attitude of vigorous common sense, we strive
to make our moments of radical disquiet seem

like aberrations – rather than the central
occasions of insight they might actually be.

We appeal to the understandable longing that
our personalities be non-tragic, simple and

easily comprehended – so as to reject the
stranger, but more useful facts of our real,

intricate selves. A defence of emotional honesty
has nothing to do with high minded morality.

It is ultimately cautionary and egoistic.
We need to tell ourselves a little more of

the truth because we pay too high a price
for our lies. Through our deceptions, we cut

ourselves off from possibilities of growth.
We shut off large portions of our minds and

end up uncreative, tetchy and defensive, while
others around us have to suffer our irritability,

gloom, manufactured cheerfulness or defensive
rationalisations. Our neglect of the awkward

sides of ourselves buckles our very being,
emerging as insomnia or impotence, stuttering

or depression; revenge for all the thoughts
we have been so careful not to have. Self-knowledge

isn't a luxury so much as a precondition
for a measure of sanity

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