DREIESKIVA​|Roald Kvam

William Hazlitt’s On the Pleasure of Hating is a profound and deeply introspective essay that explores the darker aspects of human nature, particularly our inclination toward hatred and the pleasure we derive from it. Written in 1826, this essay serves as both a personal reflection and a social critique, weaving together philosophical insights, literary allusions, and keen observations on human behavior.

Let’s explore…

The nature of hatred and its paradoxical pleasure

Hazlitt begins his essay by illustrating the paradox of hatred: it is a destructive emotion, yet one that humans find oddly gratifying. He suggests that hatred is intrinsic to human nature, arguing that people not only hate out of necessity (as in cases of self-defense) but also for the sheer pleasure of it. Hatred gives a sense of vitality, an energy that makes individuals feel alive, even when it is ultimately harmful.

He observes that people derive satisfaction from loathing others, whether in personal relationships, politics, or cultural conflicts. This tendency is not merely a response to injustices but rather a habitual indulgence, a means by which individuals define themselves against others. Hatred, then, becomes a form of self-affirmation.

The role of society in perpetuating hatred

Hazlitt extends his analysis beyond personal animosities to the broader social and political landscape. He argues that society thrives on discord and conflict, with people constantly seeking new objects of detestation. Whether it is through war, political rivalries, or religious disputes, hatred seems to be an engine that fuels social dynamics. He critiques the way societies institutionalize hostility, particularly through nationalism and factionalism, which breed resentment among groups.

According to Hazlitt, history itself is a testament to this tendency, as it is largely a record of human cruelty and conflict. Wars, revolutions, and power struggles are evidence of how deeply entrenched hatred is in human civilization. People do not simply seek justice; they seek enemies. The enjoyment derived from tearing others down, whether through gossip, persecution, or outright violence, is a fundamental part of human interaction.

The illusions of benevolence and virtue

Despite society’s ostensible promotion of virtues like kindness, compassion, and charity, Hazlitt argues that these ideals often mask a deeper, more cynical reality. Benevolence, he suggests, is frequently performative, a means of self-congratulation rather than a genuine desire to help others. He critiques the hypocrisy of those who claim to act out of virtue while secretly indulging in the pleasure of superiority over others.

Hazlitt implies that many so-called moral actions are driven not by true goodness but by a desire to contrast oneself against those perceived as inferior. Acts of charity, for example, can reinforce social hierarchies rather than eliminate them, as they allow benefactors to feel a sense of moral and social dominance over recipients. This critique extends to religious institutions, which, he argues, often promote piety while fostering intolerance.

The influence of habit and custom

Another key argument in Hazlitt’s essay is the role of habit in shaping human emotions, including hatred. He suggests that people develop habitual modes of feeling, meaning that once they begin to hate something or someone, the feeling tends to persist. This habitual hatred is not necessarily based on reason or justification but rather on the sheer force of repetition.

This idea connects to Hazlitt’s broader skepticism about human nature: people are not as rational or as morally driven as they like to believe. Instead, they are creatures of impulse and habit, often indulging in negative emotions simply because they are familiar and comforting. Hatred, in this sense, becomes a reflex rather than a conscious choice.

The decay of enthusiasm

Hazlitt also reflects on the loss of youthful idealism, linking it to the broader theme of disillusionment. He laments how, over time, people tend to lose their passions and convictions, becoming weary and cynical. He describes how initial enthusiasm for ideas, relationships, or causes eventually gives way to disappointment and, ultimately, to hatred.

This decay of enthusiasm, according to Hazlitt, is part of a larger cycle in human life. People first embrace ideals with fervor, but as they encounter the realities of the world—corruption, hypocrisy, failure—their love turns into disillusionment, and then into resentment. This is not just a personal phenomenon but a universal one, reflecting the tragic arc of human existence.

The personal as political

Throughout the essay, Hazlitt intertwines personal anecdotes with broader philosophical insights. His reflections are not merely abstract but are rooted in his own experiences with friendship, betrayal, and social alienation. He touches on failed relationships and lost friendships, using them as microcosms for the larger forces of hatred and disillusionment at play in society.

This personal dimension makes On the Pleasure of Hating particularly compelling. It is not just a detached philosophical treatise but a deeply felt meditation on the human condition. Hazlitt’s own struggles with misanthropy, his disappointments with friends and society, lend authenticity to his argument. He is not merely condemning hatred as an external phenomenon—he is grappling with it as something deeply embedded in his own life.

A critique of romantic idealism

While Romanticism, the dominant intellectual movement of Hazlitt’s time, emphasized emotion, beauty, and the potential for human goodness, Hazlitt takes a more skeptical stance. He suggests that while ideals may be noble, they are ultimately fragile, often giving way to the harsher realities of human nature.

Romantic poets and philosophers spoke of love, nature, and artistic inspiration, but Hazlitt reminds his readers that hatred is just as much a part of the human experience. If anything, it may be the more enduring force. While love and enthusiasm wane, hatred persists. It is raw, visceral, and deeply ingrained in the human psyche.

The conclusion: A reflection on human frailty

In the concluding sections of his essay, Hazlitt does not offer a solution to the problem of hatred. Instead, he leaves the reader with an unsettling recognition of its omnipresence. Hatred, he implies, is not something that can be eradicated—it is part of what makes us human. While we may strive for higher ideals, we must also acknowledge the darker forces that shape our lives.

His final reflections carry a tone of resignation, if not outright pessimism. He acknowledges that despite our attempts to suppress or rationalize hatred, it will always find new forms and outlets. Whether in personal relationships or in the grand sweep of history, the pleasure of hating remains a powerful and troubling force.

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William Hazlitt’s On the Pleasure of Hating is a deeply insightful and provocative essay that challenges the reader to confront the less flattering aspects of human nature. Through keen observation and philosophical reflection, Hazlitt explores the ways in which hatred pervades both individual lives and societal structures. He critiques the hypocrisy of virtue, the habitual nature of negative emotions, and the inevitable disillusionment that comes with experience.

What makes this essay particularly compelling is its raw honesty. Hazlitt does not shy away from his own cynicism, nor does he attempt to sugarcoat the harsh realities of human behavior. Instead, he forces his readers to acknowledge the uncomfortable truth: hatred is not merely an aberration but an integral part of the human experience.

By the end of the essay, the reader is left with a profound sense of unease—but also with a deeper understanding of themselves and the world. Hazlitt’s work remains relevant today, as it speaks to the persistent and often hidden ways in which hatred shapes our interactions, politics, and personal lives.