By successfully confronting sin and weakness we have the chance to play our role in a great moral drama. We can shoot for something higher than happiness. We have a chance to take advantage of everyday occasions to build virtue in ourselves and be of service to the world.
Humility is the awareness that there’s a lot you don’t know and that a lot of what you think you know is distorted or wrong.
This is the way humility leads to wisdom. Montaigne once wrote, “We can be knowledgeable with other men’s knowledge, but we can’t be wise with other men’s wisdom.” That’s because wisdom isn’t a body of information. It’s the moral quality of knowing what you don’t know and figuring out a way to handle your ignorance, uncertainty, and limitation.
For people of this sort, the external drama up the ladder of success is important, but the inner struggle against one’s own weaknesses is the central drama of life. As the popular minister Harry Emerson Fosdick put it in his 1943 book On Being a Real Person, “The beginning of worth-while living is thus the confrontation with ourselves.”
Truly humble people are engaged in a great effort to magnify what is best in themselves and defeat what is worst, to become strong in the weak places. They start with an acute awareness of the bugs in their own nature
Humility is freedom from the need to prove you are superior all the time, but egotism is a ravenous hunger in a small space—self-concerned, competitive, and distinction-hungry. Humility is infused with lovely emotions like admiration, companionship, and gratitude. “Thankfulness,” the Archbishop of Canterbury, Michael Ramsey, said, “is a soil in which pride does not easily grow.”
If you talk more at a meeting than you listen, you may be putting your ardor to outshine above learning and companionship. We do this all the time.
I have a friend who spends a few moments in bed at night reviewing the mistakes of his day
It's good to have this kind of self-reflection. This is how the friend does it:
Each night, he catalogs the errors. He tallies his recurring core sins and the other mistakes that might have branched off from them. Then he develops strategies for how he might do better tomorrow. Tomorrow he’ll try to look differently at people, pause more before people. He’ll put care above prestige, the higher thing above the lower thing. We all have a moral responsibility to be more moral every day, and he will struggle to inch ahead each day in this most important sphere.
And this is why you should do it:
People who live this way believe that character is not innate or automatic. You have to build it with effort and artistry. You can’t be the good person you want to be unless you wage this campaign. You won’t even achieve enduring external success unless you build a solid moral core. If you don’t have some inner integrity, eventually your Watergate, your scandal, your betrayal, will happen.
Adam I achieves success by winning victories over others. But Adam II builds character by winning victories over the weaknesses in himself.
Adam I and Adam II were introduced in the beginning of the book. In summary, Adam I is all about external 'successes'/achievements while Adam II is all about the internal.
The people in this book led diverse lives. Each one of them exemplifies one of the activities that lead to character. But there is one pattern that recurs: They had to go down to go up. They had to descend into the valley of humility to climb to the heights of character.
People with character may be loud or quiet, but they do tend to have a certain level of self-respect. Self-respect is not the same as self-confidence or self-esteem. Self-respect is not based on IQ or any of the mental or physical gifts that help get you into a competitive college. It is not comparative. It is not earned by being better than other people at something. It is earned by being better than you used to be, by being dependable in times of testing, straight in times of temptation. It emerges in one who is morally dependable. Self-respect is produced by inner triumphs, not external ones. It can only be earned by a person who has endured some internal temptation, who has confronted their own weaknesses and who knows, “Well, if worse comes to worst, I can endure that. I can overcome that.”
The central fallacy of modern life is the belief that accomplishments of the Adam I realm can produce deep satisfaction. That’s false. Adam I’s desires are infinite and always leap out ahead of whatever has just been achieved. Only Adam II can experience deep satisfaction. Adam I aims for happiness, but Adam II knows that happiness is insufficient. The ultimate joys are moral joys
This is simply to say that happiness comes from within. You won't become happy by buying another car, nor by achieving some new position at your job.
You can’t build Adam II out of a recipe book. There is no seven-point program. But we can immerse ourselves in the lives of outstanding people and try to understand the wisdom of the way they lived
As Nietzsche observed, “He who has a why to live for can bear almost any how.”
Life, he concluded, “ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets before the individual.”14
“Do what nobody else wants to do; go where nobody else wants to go,”
Epictetus: “To live in the presence of great truths and eternal laws, to be led by permanent ideals, that is what keeps a man patient when the world ignores him and calm and unspoiled when the world praises him.”
“He that conquereth his own soul is greater than he who taketh a city.”
When most people think about the future, they dream up ways they might live happier lives. But notice this phenomenon. When people remember the crucial events that formed them, they don’t usually talk about happiness. It is usually the ordeals that seem most significant. Most people shoot for happiness but feel formed through suffering.
“That person then, whoever it may be,” Cicero wrote in Tusculan Disputations, “whose mind is quiet through consistency and self-control, who finds contentment in himself, who neither breaks down in adversity nor crumbles in fright, nor burns with any thirsty need nor dissolves into wild and futile excitement, that person is the wise one we are seeking, and that person is happy.”
“The truly great leader overcomes all difficulties, and campaigns and battles are nothing but a long series of difficulties to be overcome.”
Montaigne writes that the person in love who receives a gift is actually giving her lover the ultimate gift: the chance to experience the joy of giving to her