The following is the introductory chapter to the book The Four Temperaments by Fr. Conrad Hock. This is a jewel of a book, which I highly recommend if you want to gain a better and deeper knowledge of yourself. This book will be a great practical help in the spiritual life, and in your general psychological problems in general. For those of you who may be wondering, my own personal temperament is the melancholic, which Fr. Hock will briefly address in the following passage. Eventually, I hope to put up some more posts which more specifically address the temperaments, particularly my own temperament, the melancholic.
I. INTRODUCTION
Socrates, one of the most renowned of the Greek sages, used and taught as an axiom to his hearers: “Know yourself.”
Socrates, one of the most renowned of the Greek sages, used and taught as an axiom to his hearers: “Know yourself.”
One of the most reliable means of
learning to know oneself is the study of the temperaments. For if a man
is fully cognizant of his temperament, he can learn easily to direct and
control himself. If he is able to discern the temperament of others, he
can better understand and help them.
II. THE FOUR TEMPERAMENTS IN GENERAL
If we consider the reaction of various persons to the same experience, we will find that it is different in every one of them; it may be quick and lasting, or slow but lasting; or it may be quick but of short duration, or slow and of short duration. This manner of reaction, or the different degrees of excitability, is what we call “temperament.” There are four temperaments: the choleric, the melancholic, the sanguine, and the phlegmatic.
If we consider the reaction of various persons to the same experience, we will find that it is different in every one of them; it may be quick and lasting, or slow but lasting; or it may be quick but of short duration, or slow and of short duration. This manner of reaction, or the different degrees of excitability, is what we call “temperament.” There are four temperaments: the choleric, the melancholic, the sanguine, and the phlegmatic.
The sanguine temperament is marked by
quick but shallow, superficial excitability; the choleric by quick but
strong and lasting; the melancholic temperament by slow but deep; the
phlegmatic by slow but shallow excitability. The first two are also
called extroverts, outgoing; the last two are introverts or reserved.
Temperament, then, is a fundamental
disposition of the soul, which manifests itself whenever an impression
is made upon the mind, be that impression caused by thought – by
thinking about something or by representation through the imagination –
or by external stimuli. Knowledge of the temperament of any person
supplies the answer to the questions: How does this person deport
himself? How does he feel moved to action whenever something impresses
him strongly? For instance, how docs he react, when he is praised or
rebuked, when he is offended, when he feels sympathy for or aversion
against somebody? Or, to use another example, how does he act if in a
storm, or in a dark forest, or on a dark night the thought of imminent
danger comes to him?
On such occasions one may ask the following questions:
1. Is the person under the influence of
such impressions, thoughts, or facts, quickly and vehemently excited, or
only slowly and superficially?
2. Does the person under such influences
feel inclined to act at once, quickly, in order to oppose the
impression; or does he feel more inclined to remain calm and to wait?
3. Does the excitement of the soul last
for a long time or only for a moment? Does the impression continue, so
that at the recollection of such impression the excitement is renewed?
Or does he conquer such excitement speedily and easily, so that the
remembrance of it does not produce a new excitement?
The replies to these questions direct us
to the four temperaments and furnish the key for the understanding of
the temperament of each individual.
The choleric person is quickly and
vehemently excited by any impression made; he tends to react
immediately, and the impression lasts a long time and easily induces new
excitement.
The person of sanguine temperament, like
the choleric, is quickly and strongly excited by the slightest
impression, and tends to react immediately, but the impression does not
last; it soon fades away.
The melancholic individual is at first
only slightly excited by any impression received; a reaction does not
set in at all or only after some time. But the impression remains deeply
rooted, especially if new impressions of the same kind are repeated.
The phlegmatic person is only slightly
excited by any impression made upon him; he has scarcely any inclination
to react, and the impression vanishes quickly.
The choleric and sanguine temperaments
are active, the melancholic and phlegmatic temperaments are passive. The
choleric and sanguine show a strong tendency to action; the melancholic
and phlegmatic, on the contrary, are inclined to slow movement.
The choleric and melancholic
temperaments are of a passionate nature; they shake the very soul and
act like an earthquake. The sanguine and phlegmatic are passionless
temperaments; they do not lead to great and lasting mental excitement.
III. HOW TO DETERMINE ONE’S TEMPERAMENT
In order to determine one’s temperament, it is not wise to study the bright or dark sides of each temperament and to apply them to oneself; one should first and foremost attempt to answer the three questions mentioned above.
In order to determine one’s temperament, it is not wise to study the bright or dark sides of each temperament and to apply them to oneself; one should first and foremost attempt to answer the three questions mentioned above.
1. Do I react immediately and vehemently or slowly and superficially to a strong impression made upon me?
2. Am I inclined to act at once or to remain calm and to wait?
3. Does the excitement last for a long time or only for a short while?
Another very practical way to determine
one’s temperament consists in considering one’s reactions to offenses,
by asking these questions: Can I forgive when offended? Do I bear
grudges and resent insults? If one must answer: usually I cannot forget
insults, I brood over them; to think of them excites me anew; I can bear
a grudge a long time, several days, nay, weeks if somebody has offended
me; I try to evade those who have offended me, refuse to speak to them,
etc., then, one is either of choleric or melancholic temperament.
If on the contrary the answer is: I do
not harbor ill will; I cannot be angry with anybody for a long time; I
forget even actual insults very soon; sometimes I decide to show anger,
but I cannot do so, at least not for a long time, at most an hour or two
– if such is the answer, then one is either sanguine or phlegmatic.
After having recognized that one is of
the choleric or melancholic temperament the following questions should
be answered: Am I quickly excited at offenses? do I manifest my
resentment by words or action? Do I feel inclined to oppose an insult
immediately and retaliate? Or, do I at offenses received remain calm
outwardly in spite of internal excitement? Am I frightened by offenses,
disturbed, despondent, so that I do not find the right words nor the
courage for a reply, and therefore, remain silent? Does it happen
repeatedly that I hardly feel the offense at the moment when I receive
it, but a few hours later, or even the following day, feel it so much
more keenly? In the first case, the person is choleric; in the second,
melancholic.
Upon ascertaining that one’s temperament
is either sanguine or phlegmatic one must inquire further: Am I
suddenly inflamed with anger at offenses received; do I feel inclined to
flare up and to act rashly? Or, do I remain quiet? Indifferent? Am I
not easily swayed by my feelings? In the first case we are sanguine, in
the second, phlegmatic.
It is very important, and indeed
necessary to determine, first of all, one’s basic temperament by
answering these questions, to be able to refer the various symptoms of
the different temperaments to their proper source. Only then can
self-knowledge be deepened to a full realization of how far the various
light and dark sides of one’s temperament are developed, and of the
modifications and variations one’s predominant temperament may have
undergone by mixing with another temperament.
It is usually considered very difficult
to recognize one’s own temperament or that of another person.
Experience, however, teaches that with proper guidance, even persons of
moderate education can quite easily learn to know their own temperament,
and that of associates and subordinates.
Greater difficulties, however, arise in discovering the temperament in the following instances:
1. A person is habitually given to sin.
In such cases the sinful passion influences man more than the
temperament; for instance, a sanguine person, who by nature is very much
inclined to live in peace and harmony with others can become very
annoying and cause great trouble by giving way to envy and anger.
2. A person has progressed very far on
the path of perfection. In such cases the dark sides of the temperament,
as they manifest themselves, usually, in ordinary persons, can hardly
be noticed at all. Thus, St. Ignatius Loyola, who by nature was
passionately choleric, had conquered his passion to such an extent, that
externally he appeared to be a man without passions and was often
looked upon as a pure phlegmatic. In the sanguine but saintly Francis de
Sales, the heat of momentary, irate excitement, proper to his sanguine
temperament, was completely subdued, but only at the cost of continual
combat for years against his natural disposition.
Saintly people of melancholic
temperament never allow their naturally sad, morose, discouraging
temperament to show itself, but by a look upon their crucified Lord and
Master, Jesus Christ, conquer quickly these unpleasant moods.
3. A person possesses only slight
knowledge of himself. He neither recognizes his good or evil
disposition, nor does he understand the intensity of his own evil
inclinations and the degree of his excitability; consequently he will
not have a clear idea of his temperament. If anyone tries to assist him
to know himself by questioning him, he gives false answers, not
intentionally, but simply because he does not know himself. If such
persons begin to devote themselves to a more spiritual life, they can
usually acquire a fairly reliable diagnosis of their temperament only
after they have practiced meditation and examination of conscience for
some length of time.
4. A person is very nervous. With such
persons the signs of nervousness, as restlessness, irritability,
inconstancy of humor and resolution, the inclination to melancholy and
discouragement, manifest themselves so forcibly that the symptoms of
temperament are more or less obscured. It is especially difficult to
discern the temperament of hysterical persons, if the so-called
hysterical character is already fully developed.
5. A person has a so-called mixed
temperament. Mixed temperaments are those in which one temperament
predominates while another temperament also manifests itself. It will be
a great help in such cases to know the temperaments of the parents of
such person. If father and mother are of the same temperament, the
children will probably inherit the temperament of the parents. If father
and mother are of a choleric temperament, the children will also be
choleric. If, however, the father and mother are of different
temperaments, the children will inherit the different temperaments. If,
for instance, the father is of a choleric temperament and the mother
melancholic, the children will be either choleric with a melancholic
mixture, or melancholic with a choleric tendency, according to the
degree of influence of either of the two parents. In order to learn the
predominant temperament, it is absolutely necessary to follow closely
the above-mentioned questions concerning the temperaments. But it also
happens, although not so often as many believe, that in one person two
temperaments are so mixed that both are equally strong.
In this case it is naturally very hard
to judge with which temperament the respective person is to be
classified. It is probable, however, that in the course of time, e.g. on
occasion of ordeals or difficulties one of the temperaments will
manifest itself predominantly.
A very valuable help for the discernment
of the mixed, and especially of the pure, temperaments is the
expression of the eye and more or less the manner in which a person
walks. The eye of the choleric is resolute, firm, energetic, fiery; the
eye of the sanguine is cheerful, friendly, and careless; the eye of the
melancholic looks more or less sad and troubled; the eye of the
phlegmatic is faint, devoid of expression.
The choleric steps up firmly,
resolutely, is more or less always in a hurry; the sanguine is
light-footed and quick, his walking is often like dancing; the gait of
the melancholic is slow and heavy; that of the phlegmatic is lazy and
sluggish.
The expression of the eye rather quickly
reveals the choleric temperament (the well-known type of Napoleon,
Bismark) and the temperament of the melancholic (perhaps the Cure of
Ars). If, from the expression of the eye neither the resoluteness and
energy of the choleric nor the gloom of the melancholic can be
discerned, it is safe to conclude that a person is either sanguine or
phlegmatic. After a little experience, one quite easily determines a
person’s temperament, even at the first meeting, or even after a casual
observation on the street. Physical symptoms of different temperaments,
however, such as the shape of the head, complexion, color of the hair,
size of the neck, etc., are worthless despite the insistence on such
like characteristics frequently found in popular writings.
IV. THE KNOWLEDGE OF TEMPERAMENTS VERY IMPORTANT
It may be difficult in many cases to decide upon the temperament of any particular person; still we should not permit ourselves to be discouraged in the attempt to understand our own temperament and that of those persons with whom we live or with whom we come often into contact, for the advantages of such insight are very great. To know the temperaments of our fellow men helps us to understand them better, treat them more correctly, bear with them more patiently. These are evidently advantages for social life which can hardly be appreciated enough.
It may be difficult in many cases to decide upon the temperament of any particular person; still we should not permit ourselves to be discouraged in the attempt to understand our own temperament and that of those persons with whom we live or with whom we come often into contact, for the advantages of such insight are very great. To know the temperaments of our fellow men helps us to understand them better, treat them more correctly, bear with them more patiently. These are evidently advantages for social life which can hardly be appreciated enough.
A choleric person is won by quiet
explanation of reasons and motives; whereas by harsh commands he is
embittered, hardened, driven to strong-headed resistance. A melancholic
person is made suspicious and reticent by a rude word or an unfriendly
mien; by continuous kind treatment, on the contrary, he is made pliable,
trusting, affectionate. The choleric person can be relied upon, but
with a sanguine person we can hardly count even upon his apparently
serious promises. Without a knowledge of the temperaments of our fellow
men we will treat them often wrongly, to their and to our own
disadvantage.
With a knowledge of the temperaments,
one bears with fellow men more patiently. If one knows that their
defects are the consequence of their temperament, he excuses them more
readily and will not so easily be excited or angered by them. He remains
quiet, for instance, even if a choleric is severe, sharp-edged,
impetuous, or obstinate. And if a melancholic person is slow,
hesitating, undecided; if he does not speak much and even if he says
awkwardly the little he has to say; or if a sanguine person is very
talkative, light-minded, and frivolous; if a phlegmatic cannot be
aroused from his usual indifference, he does not become irritated.
It is of the greatest benefit
furthermore to recognize fully one’s own temperament. Only if one knows
it, can he judge correctly himself, his moods, his peculiarities, his
past life. An elderly gentleman, of wide experience in the spiritual
life, who happened to read the following treatise on temperaments said:
“I have never learned to know myself so well, as I find myself depicted
in these lines, because nobody dared to tell me the truth so plainly as
these lines have done.”
If one knows one’s own temperament, he
can work out his own perfection with greater assurance, because finally
the whole effort toward self-perfection consists in the perfection of
the good and in the combating of the evil dispositions. Thus the
choleric will have to conquer, in the first place, his obstinacy, his
anger, his pride; the melancholic, his lack of courage and his dread of
suffering; the sanguine, his talkativeness, his inconsistency; the
phlegmatic, his sloth, his lack of energy. The person who knows himself
will become more humble, realizing that many good traits which he
considered to be virtues are merely good dispositions and the natural
result of his temperament, rather than acquired virtues. Consequently
the choleric will judge more humbly of his strong will, his energy, and
his fearlessness; the sanguine of his cheerfulness, of his facility to
get along well with difficult persons; the melancholic will judge more
humbly about his sympathy for others, about his love for solitude and
prayer; the phlegmatic about his good nature and his repose of mind.
The temperament is innate in each
person, therefore it cannot be exchanged for another temperament. But
man can and must cultivate and perfect the good elements of his
temperament and combat and eradicate the evil ones. Every temperament is
in itself good and with each one man can do good and work out his
salvation. It is, therefore, imprudent and ungrateful to wish to have
another temperament. “All the spirits shall praise the Lord” (Ps.
150,6).
All of man’s inclinations and
peculiarities should be used for the service of the Lord and contribute
to His honor and to man’s welfare. Persons of various temperaments who
live together should learn not to oppose but to support and supplement
one another.
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