! If one investigates this question of why making a show of being clever should be considered stupid, the first
\nanswer that comes to mind is one that seems to have the dust of ancestral
\nfurniture about it, for it maintains that appearing not to be cle~er is the
\nbetter part of caution. This profoundly mistrustful caution, which today is,
\nat first glance, no longer even remotely comprehensible, probably derives
\nfrom situations in which it really was smarter for the weak person not to be
\nconsidered clever; his cleverness might be seen as endangering the life of the
\nstrong person!<\/p>\n
Stupidity, on the other hand, lulls mistrust to sleep; it “disarms,” as we still say today. Traces of such venerable craftiness and artful
\nstupidity are also still to be found in dependent relationships in which the
\nrelative strengths are so disproportionately divided that the weaker person
\nseeks his s_alvation by acting more stupid than he is: these traces show
\nthemselves, for instance, in the peasant’s so-called slyness, the servants
\ndealings with his culture-tongued master and mistress, the soldier’s relations
\nto his superior officer, the pupil’s to his teacher, and the child’s to its parents.<\/p>\n
It irritates the person who has power less if the weak person is not able than
\nif he is not willing. Stupidity even drives the strong person “to despair,” in
\nother words, to what is unmistakably a condition of weakness!<\/p>\n
<\/p>\n
<\/p>\n
<\/p>\n
On stupidity<\/strong><\/em><\/p>\n ROBERT MUSIL<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":" ! 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