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Jose Ortega Y Gassett, The Revolt Of The Masses
CHAPTER VII: NOBLE LIFE AND COMMON LIFE, OR EFFORT AND INERTIA
Page 2
Therefore, his life was constantly related to this supreme authority on which it depended. But the man we are now analysing accustoms himself not to appeal from his own to any authority outside him. He is satisfied with himself exactly as he is. Ingenuously, without any need of being vain, as the most natural thing in the world, he will tend to consider and affirm as good everything he finds within himself: opinions, appetites, preferences, tastes. Why not, if, as we have seen, nothing and nobody force him to realise that he is a second-class man, subject to many limitations, incapable of creating or conserving that very organisation which gives his life the fullness and contentedness on which he bases this assertion of his personality? The mass-man would never have accepted authority external to himself had not his surroundings violently forced him to do so. As to-day, his surroundings do not so force him, the everlasting mass-man, true to his character, ceases to appeal to other authority and feels himself lord of his own existence. On the contrary the select man, the excellent man is urged, by interior necessity, to appeal from himself to some standard beyond himself, superior to himself, whose service he freely accepts. Let us recall that at the start we distinguished the excellent man from the common man by saying that the former is the one who makes great demands on himself, and the latter the one who makes no demands on himself, but contents himself with what he is, and is delighted with himself.[1]
[1]That man is intellectually of the mass who, in face of any problem, is satisfied with thinking the first thing he finds in his head. On the contrary, the excellent man is he who contemns what he finds in his mind without previous effort, and only accepts as worthy of him what is still far above him and what requires a further effort in order to be reached.
Contrary to what is usually thought, it is the man of excellence, and not the common man who lives in essential servitude. Life has no savour for him unless he makes it consist in service to something transcendental. Hence he does not look upon the necessity of serving as an oppression. When, by chance, such necessity is lacking, he grows restless and invents some new standard, more difficult, more exigent, with which to coerce himself.