Arrogance and Ability (from musicians to politicians)

A few days ago I attended a concert. Sitting next to me, a spritely woman of my vintage began to chat. She was commenting on the personal attributes of various musicians. 
 “He is a wonderful person,” she said about one. “But he is arrogant,” she said pointing to another.

Because I’m an ardent music lover, I tend to place musicians on a pedestal. Without thinking, I said, “Well, he’s entitled.”

“Is he?” she asked. The concert began and our discussion ended, but the question lingered like an aftertaste on the palate of my mind.

Musical genius is a gift, to a degree inexplicable, a rare flip of the genes (and/or a hand-me- down from God). A person can’t will, want or purchase genius, although it can be squandered. Clearly the musician in question dedicates his life to his art, makes the obligatory sacrifices and thrives on performing.

But some geniuses are arrogant and some aren’t. Does immense talent entitle one to be arrogant? J. S. Bach, one of the most prolific composers and greatest geniuses, attributed his ability to “a gift from God” for whom he wrote his music. Bach’s attitude embodies the antithesis of arrogance--modesty and subservience to a higher power.

Listed in the Psychodynamic Diagnostic Manual (PDM) under Narcissistic Personality Disorders, arrogance is defined as “an attitude of superiority.” The  arrogant person brims with pride; his attitude exudes an air of “I’m better than you.”

Like the growl of an angry dog, arrogance is a defense, a warning,  “Beware. Keep your distance.” Because of his specialness, an arrogant person feels “entitled” to more than other mere mortals, upon whom he seems to peer down from the heights. This stance can be off-putting; we tend to avoid arrogant people. On the other hand, if we’ve been raised by arrogant parents, we may find the quality attractive.

The writings of theologian Martin Buber (I-Thou, 1923) add understanding. Buber discourses on the individual’s relationship with others. In an I-Thou relationship, he experiences himself as part of the world and dialogues as an equal. If he sets himself apart (as an arrogant person does), he relates in an I-It relationship, viewing the other as an inferior, an object.

The arrogant person can induce a feeling of specialness. Instead of “guilt by association,” arrogance may convey the message “special by association” and such an attitude doesn’t win friends or influence people. Politicians, for instance, must confront their arrogance in order to gain popular support, as voters don’t tolerate well an air of superiority in a person they elect to serve them and their interests.

Conclusion: Arrogance and ability don’t necessarily go hand in hand. Arrogance may be related to a person’s gifts but serves to isolate him. By contrast the individual in an I-Thou relationship sees himself as part of humanity.

Dear Reader, I welcome your comments. jsimon145@gmail.com