Melancholics are the most unusual of the four temperaments, but also the most rare. As a result of their rarity, melancholics tend not to find exemplars or role models; they may not be able to truly relate to any of their peers.
Perhaps for these reasons, melancholics typically do not understand themselves well. They might look at all the sanguines, phlegmatics, and cholerics, and try to emulate the qualities exhibited by these temperaments. But none of them will be a true fit.
In fact, melancholics can come to grief by misidentifying with their closest temperament, the phlegmatic. The phlegmatic, you may recall, is similar to the melancholic in that neither experiences strong reactions to stimuli. Yet they differ in that the melancholic forms lasting impressions of things, while the phlegmatic’s impressions do not last long. You could say that melancholics are phlegmatics with long memories.
Or alternatively, imagine a melancholic with a short memory and that is essentially a phlegmatic. Imagine if, as a melancholic, you could do things without being assailed by countless deep memories and impressions of every problem, shortfall, and fault in your experience and the experience of others. It’s not that phlegmatics truly forget things, but these impressions just aren’t as prominent in their minds. The phlegmatic mind does not regard these memories as especially salient.
This is what gives the phlegmatic their easy-going nature. They aren’t easily excited, nor are they internally driven by deep impressions. They are usually happy to go along with others, avoid rocking the boat, and can be left to their own devices.
Because they are not excitable, phlegmatics often present as introverts, and because of this apparent introversion, melancholics may incorrectly identify with them. This mis-identification is problematic because in social contexts melancholics are always looking for clues as to the ideal way to behave. A phlegmatic may appear to be socially adept, good natured, well-liked, relaxed, happy and comfortable; all qualities that can seem just out of reach for the melancholic.
Yet phlegmatics differ from melancholics in two very potent ways. Firstly, phlegmatics are not assailed by enduring, pessimistic impressions of things that have gone wrong, could go wrong, and probably will go wrong. Their easy-going nature is not a skilled, careful poise between enjoyment and disaster; they are, if my phlegmatic friends will excuse me, a bit like human potatoes – comparatively impervious to the fears and anxieties that wrack the melancholic.
When, as discussed in the previous post, a melancholic is considering attending a normal social gathering, we tend to regard ourselves as if we were not melancholics at all, but mysteriously anxious, awkward, or depressed phlegmatics. That is, we wrongly imagine ourselves to be phlegmatics – easy-going, unfazed phlegmatics – who will surely enjoy whatever social environment we end up in if we can somehow shake this irrational sense of pervasive dread at the thought of going out.
But the fact that the mere anticipation of some soiree, concert, or festival can leave us grappling with the meaning of life, reality, and existence itself is a fairly strong indicator that the phlegmatic approach to life is not for us. If I were truly honest with myself, I would have to admit that these conventional social outings were an added burden on top of a hundred other obligations, and that the effort of voluntarily celebrating in some minor, insignificant form would betray my profound sense of dismay at life more generally.
Or to put it another way: it’s bad enough that I had to stumble through the obligatory, banal demands of school, university, and working life, but on top of that I had to attend voluntary social functions and pretend to be happy about it all?
But even so, opting out is not a satisfying answer. Melancholics do care about their friends, but what can you do when your friends are socially avid sanguines, cholerics and phlegmatics, who interpret opting out of social events as a rejection of friendship? Perhaps that’s why the melancholic (second from left) is always depicted as such a relaxed and happy fellow:
Choleric, Melancholic, Sanguine, Phlegmatic
That’s the face of an irresolvable internal conflict.
But it’s not all bad news. The second major difference between phlegmatics and melancholics is that phlegmatics lack the powerful idealism of the melancholic. To emulate a phlegmatic would be to deny this powerful aspect of our own temperament. Without idealism, the melancholic temperament would indeed be as miserable as a depressed phlegmatic.
The idea of ‘artistic temperament’ often pairs great creativity with bouts of misery, but in the melancholic temperament this relationship is much easier to understand: we see the world through the lens of ideals, and while the ideals can be the most perfect and inspired visions, the reality usually falls short. Trying to fit into an imperfect world, a society ruled by other temperaments, is a source of distress and misery. But the bright side can more than compensate for this distress if we invest in our ideals rather than investing in conformity.
After all, the phlegmatic may be easy-going; he may even achieve great things in music, philosophy, writing, or other creative and intellectual pursuits, but he is not driven, impassioned, and inspired by profound ideals. He is not moved as the melancholic is moved; and ultimately it is our enduring impressions, the ‘long memory’ that assails us when we contemplate some social gathering or work event, that is equally responsible for our most meaningful and potent ideals.
Our deep, enduring impressions extend the range of our inner world, lending us an expansive, complex domain we seek to conquer or transform. Our long memory moves us to seek not easy answers but ultimate ones, answers that are powerful enough to give meaning to the whole of life, reality, and existence.
I think that to really understand our struggle with everyday life, we need to recognise firstly that our ‘everyday life’ is lived in the shadow of our inner search for meaning and answers; yet it is a search carried out by a rare minority, and one temperamentally inclined to introversion and withdrawal from society. As such, this ‘inner meaning’ is less and less present to everyday life. The two are increasingly polarised, and it can seem to the melancholic that they are entirely alone, merely disqualified from a normal existence by some yet-to-be-identified fault.
I think it is up to us, then, to start to bring our ideals back into everyday life. It is up to us to more openly reject and push back against the conventions established or shaped by other temperaments – not in a hostile manner, but merely by making space for genuine idealism that is not subordinate to the approval of other temperaments with their vastly different motivations and values.