Common Sense, How to Exercise It Part 10

He did not understand the monstrous rent which he made in the robe of common sense, by declaring that he had committed the vilest act of cruelty due to excessive sensitiveness since it represented a murderous act of omission.

Examples of this form of sentimentality are more numerous than we think.

There exist people who cover their dogs with caresses, gorging them with dainties, and will take good care not to succor the needy.

Others faint away at sight of an accident and never think of giving aid to the wounded.

One may observe that for people exercising sentimentality at the expense of common sense, the greatest catastrophe in intensity, if it be far away from us, diminishes, while the merest incident, a little out of the ordinary, affects them in a most immoderate manner if it be produced in the circle of their acquaintances.

It is needless to add that, if it touches them directly, it becomes an unparalleled calamity; it seems that the rest of the world must be troubled by it.

This propensity toward pitying oneself unreasonably about little things which relate to one directly and this exaggerated development of a sterile sentimentality are almost always artificial, and the instinct of self-preservation very often aids in their extermination.

"Among my old disciples," pursues the Shogun, "I had a friend whose son was afflicted by this kind of sentimentality, the sight of blood made him faint and he was incapable of aiding any one whomsoever; that which he called his good heart, and which was only a form of egotistical sentimentality, prevented him from looking at the suffering of others.

"One day, a terrible earthquake destroyed his palace; he escaped, making his way through the ruins and roughly pus.h.i.+ng aside the wounded who told about it afterward.

"I saw him some days after; instead of reproaching him severely for his conduct, I endeavored to make him see how false was his conception of pity, since, not only had he not fainted at the sight of those who, half-dead, were groaning, but he had found in the egotistical sentiment of self-preservation the strength to struggle against those who clung to him, beseeching him for help.

"I demonstrated to him the evident contradiction of his instinctive cruelty to the sentimentality that it pleased him to make public.

"I made an appeal to common sense, in order to prove to him the att.i.tude which he had, until then, a.s.sumed, and I had the joy of seeing myself understood.

"My arguments appealed to his mentality, and always afterward, when he had the opportunity to bring puerile sentimentality and common sense face to face, he forced himself to appeal to that quality, which in revealing to him the artifice of the sentiment which animated him, cured him of false sensibility, which he had displayed up to that time."

Sentimentality is in reality only a conception of egotism, under the different forms which it adopts.

Yoritomo proves it to us again, in speaking of the weakness of certain teachers, who, under the pretext of avoiding trouble, allow their children to follow their defective inclinations.

"It is by an instinctive hatred of effort that parents forbid themselves to make their children cry when reprimanding them," said he.

"If the parents wish to be sincere to themselves, they will perceive that the sorrow in seeing their children's tears flow, plays a very small part in their preconceived idea of indulgence.

"It is in order to economize their own nervous energy or to avoid cleverly the trouble of continued teaching, that they hesitate to provoke these imaginary miseries, the manifestation of which is caused by the great weakness of the teachers.

"Common sense, nevertheless, ought to make them understand that it is preferable to allow the little ones to shed a few tears, which are quickly dried, rather than to tolerate a deplorable propensity for these habits which, later in life, will cause them real anxiety."

And the philosopher concludes:

"A very little reasoning could suffice to convince one of the dangers of sentimentality, if the persons who devote themselves entirely to it consented to reflect, by frankly agreeing to the true cause which produces it.

"They would discover in this false pity the desire not to disturb their own tranquility.

"They would also perceive that, in order to spare themselves a few unpleasant moments in the present they are preparing for themselves great sorrow for the future.

"In parental affection, as in friends.h.i.+p or in the emotions of love, sentimentality is none other than an exaggerated amplification of the ego.

"If it be true that all our acts, even those most worthy of approbation, can react in our personality, at least it is necessary that we should be logical and that, in order to create for ourselves a partial happiness or to avoid a temporary annoyance, we should not prepare for ourselves an existence, outlined by deception and fruitless regrets.

"Sentimentality and its derivatives, puerile pity and false sensitiveness, can create illusion for those who do not practise the art of reasoning, but the friends of common sense do not hesitate to condemn them for it.

"In spite of the glitter in which it parades itself, sentimentality will never be anything but the dross of true sentiment."

LESSON VI

THE UTILITY OF COMMON SENSE IN DAILY LIFE

As our philosopher explains, the influence of common sense is above all appreciation of daily events. "We have," he continues, "very rarely in life the opportunity of making grave decisions, but we are called upon daily to resolve unimportant problems, and we can only do it in a judicious way, if we are allowed to devote ourselves to certain kinds of investigation.

"This is what may be called to judge with discrimination, otherwise, with common sense.

"Without this faculty, it is in vain that our memory ama.s.ses the materials, which must serve us in the comparative examination of facts.

"And this examination can only be spoiled by decrepitude, if common sense did not succeed in dictating its conclusions to us.

"Thanks to this faculty, we possess this accuracy of mind which permits us to discern truth from falsehood.

"It is this power which aids us in distinguis.h.i.+ng what we should consider as a duty, as a right, or as a thing conforming to equity, established by the laws of intelligence.

"Without common sense we should be like an inexperienced gardener, who, for want of knowledge, would allow the tares to grow and would neglect the plants whose function is to nourish man.

"In order to conform to the habit of judging with common sense, one ought first to lay down the following principle:

"No fact can exist, unless there is a sufficient motive to determine its nature.

"It is when operating on the elements furnished us by common sense that we are able to discern the quality of the object of our attention.

"One day, a sage, whom people gladly consulted, was asked by what means he had learned to know so well the exact proportion of things, so that he never failed to attribute to them their real value.

"'Why' they added, 'can you foresee so exactly the evil and direct us to that which is right and just?'

"And the superst.i.tious people added:

"'Are you not in communication with the spirits, which float in s.p.a.ce, which come from the other world?

"Would you not be counseled by voices which we have not the power to hear, and do you not see things which are visible to you alone?'

"'You are right,' replied the saintly man, smiling:

"'I have indeed the power to hear and to see that which you do not perceive; but sorcery has no relation to the power which is attributed to me.

"If you wish, you will be able to possess it in your turn, for my means are not a secret.

"'I keep my eyes and ears open.'