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Producing a Genius Vs. Building a System

 

 

یہ مضمون اردو میں پڑھیں

We were sitting on a quiet corner of the veranda when the conversation took an unexpected turn. The evening breeze was gentle, but the discussion grew heavy—weighted with questions that rarely get asked honestly.

“I once asked someone what they were proud of as a Pakistani,” I said, stirring my tea absent-mindedly. “They told me, ‘We produced Abdus Salam.’”

He didn’t respond immediately. There was a long pause—thoughtful, almost uneasy. “Did we really produce him?” he finally asked.

That question lingered in the air. It didn’t sound angry or dismissive. It sounded like a search for truth.

“I asked the same thing,” I replied. “Did we produce him? Or did he produce himself despite us?”

He leaned back slightly. “There’s a big difference between producing a single exceptional individual and building an institutional culture of excellence.”

That sentence hit me harder than I expected.

“You don’t create excellence by deciding to train someone into one specific skill—like making a good software engineer or a brilliant scientist,” he continued. “You create excellence when you build whole personalities. When education shapes character, curiosity, ethics, and critical thinking. When it nurtures depth, not just output.”

I nodded. My mind traveled back to classrooms I had seen—overcrowded, underfunded, and driven by rote memorization rather than wonder. Places where survival outweighed exploration.

“Our problem,” he went on, “is that we never invested in institutions. We never made education a national priority. Look at our budgets—education barely gets scraps. Health too. These are not our priorities.”

I thought of hospitals where families run around struggling to buy basic medicines. Of schools without proper libraries, labs, or trained teachers. Of children whose intelligence fades slowly because no one nurtures it.

“If education were truly our priority,” he said quietly, “we wouldn’t be waiting for a miracle every fifty or hundred years. We wouldn’t be clinging to one Nobel Prize as proof of greatness.”

That stung—because it was true.

“When a society doesn’t invest in systems,” I reflected aloud, “it becomes dependent on accidents. On rare individuals who rise through sheer will, talent, and suffering.”

“Exactly,” he said. “Abdus Salam didn’t emerge because the system supported him. He emerged despite the system. He climbed despite the obstacles, not because of support.”

Silence settled between us again.

I remembered a young student I once met in a rural school—a boy who built makeshift machines from scrap metal, powered tiny fans using broken batteries. He had ideas that sparkled in his eyes, but his school had no science lab, no trained teacher, no future pathway. I often wondered where that boy would end up.

“Without institutions,” I said slowly, “talent becomes fragile. It depends on chance encounters, on rare mentors, on extraordinary personal resilience.”

“And most people don’t survive that,” he added. “Not because they lack ability—but because the burden becomes too heavy to carry alone.”

We sat with that truth.

“You know,” he said after a moment, “nations that progress don’t wait for heroes. They build roads so that ordinary people can walk toward excellence without bleeding on every step.”

That sentence stayed with me.

It made me realize how deeply we misunderstand pride. We feel proud of individuals, but we hesitate to take responsibility for the systems that allow individuals to flourish. We celebrate genius as if it were proof of collective success—when often it is proof of collective neglect.

“If tomorrow another Abdus Salam is born in a forgotten village,” I said quietly, “will we recognize them early? Will we nurture them? Will we protect them?”

He didn’t answer immediately.

“Only if we stop treating health and education as expenses,” he replied finally, “and start treating them as investments in our future.”

That night, as I walked home, I kept thinking: A nation is not known by one shining star in a dark sky. A nation is known by how brightly its entire sky is allowed to glow.

Until we learn to build constellations instead of waiting for isolated stars, our pride will remain borrowed—and our potential, largely abandoned.

 

یہ مضمون اردو میں پڑھیں

Abraham Maslow’s hierarchy of needs seems a good abstract of how people generally progress in their motives. At the bottom are the basics: food, shelter, safety. Then come the needs for belonging, esteem, and finally self-actualization — the desire to become what one is capable of becoming. The model struck a chord because it felt true to everyday life. We all know how hard it is to think about philosophy when hungry, or to pursue creative goals when worried about survival.

And yet, real life often surprises us.

When Life Breaks the Pyramid

History and ordinary life both tell stories that don’t quite fit the pyramid. A child who offers her candy to a friend who has none. A laborer who shares his meager lunch with a stranger. A soldier who throws himself on a grenade to save his comrades. Or closer to daily experience: a student rushing to an exam but stopping to take an injured person to the hospital.

None of these people had “completed the lower rungs” of Maslow’s ladder before acting. They acted in the moment, beyond themselves, and sometimes at great personal cost. These glimpses remind us that self-transcendence isn’t reserved for the comfortable and secure. It is a possibility seeded in every human heart, ready to appear in unexpected moments.

Viktor Frankl and Meaning in Suffering

Viktor Frankl, the Austrian psychiatrist and Holocaust survivor, saw this vividly in the concentration camps. In a place stripped of food, safety, and dignity, he still saw prisoners share their last crust of bread, comfort others, or choose to suffer with dignity rather than despair. Frankl’s Man’s Search for Meaning insists that meaning is not something we wait to reach after other needs are met. It is something we can choose, even in the midst of pain.

This challenges the neatness of the pyramid. If self-transcendence is possible in Auschwitz, then it cannot be locked away at the top of a hierarchy. It is not an “extra.” It is a hidden flame, capable of burning even in the darkest conditions.

Beyond Self-Actualization

Maslow himself later admitted that he had stopped too soon. At first, he thought the summit of human motivation was self-actualization — becoming your best self, your fullest potential. However, in his unfinished writings, he later suggested that beyond self-actualization lies something greater: self-transcendence. The shift is subtle but important. Self-actualization still centers on me — my growth, my potential, my fulfillment. Self-transcendence shifts the center outward — to others, to truth, to causes larger than the self.

In this sense, Frankl’s prisoners were not “self-actualizing.” They were transcending themselves — giving, enduring, hoping — not for themselves alone but for something beyond them.

Relatedness and the Need to Give

Modern motivation theory deepens this picture. Edward Deci and Richard Ryan, in their Self-Determination Theory, showed that human beings have three core psychological needs: autonomy, competence, and relatedness. Relatedness — the sense of meaningful connection to others — is not a luxury that comes later, but a need as basic as autonomy or competence.

This explains why even people in hardship often reach out to others. A poor villager feeding a guest, a disaster survivor comforting a neighbor, or even a child handing over candy — all these acts speak to the deep human need to belong and to matter in each other’s lives. In fact, relatedness often fuels the very strength needed to endure deprivation.

Transcendence at Every Stage

Perhaps, then, we need to rethink Maslow’s model. The hierarchy was useful as a map, but life is not always traveled on straight roads. People do not always climb one step at a time. Sometimes they leap beyond themselves even when their own needs remain unmet.

Seen this way, self-transcendence is not the final stage of human growth. It is an ever-present potential. Children, the poor, the sick, the ordinary, and the extraordinary alike — all can show it. And when they do, they remind us that being human is not just about surviving or even thriving, but about giving, relating, and finding meaning beyond ourselves.

A Gentle Reminder

Maslow’s pyramid still helps us understand the arc of human motives. But perhaps the true story of human life is less a ladder and more a landscape, where self-transcendence can appear anywhere — in a hospital corridor, in a schoolyard, in a moment of generosity across a dinner table.

Frankl was right: even in suffering, we remain free to choose our response. And Deci and Ryan remind us that connection itself is a basic need, not an optional extra. Together, these insights suggest that transcendence is not the top of a pyramid but the thread that runs through it all.

It is the quiet possibility that at any moment, even in lack, even in pain, we may rise above ourselves.