NO child under the age of fifteen should receive instruction in subjects which may possibly be the vehicle of serious error, such as philosophy, religion, or any other branch of knowledge where it is necessary to take large views; because wrong notions imbibed early can seldom be rooted out, and of all the intellectual faculties, judgment is the last to arrive at maturity. The child should give its attention either to subjects where no error is possible at all, such as mathematics, or to those in which there is no particular danger in making a mistake, such as languages, natural science, history, and so on. And in general, the branches of knowledge which are to be studied at any period of life should be such as the mind is equal to at that period and can perfectly understand. Childhood and youth form the time for collecting materials, for getting a special and thorough knowledge of individual and particular things. In those years it is too early to form views on a large scale; and ultimate explanations must be put off to a later date. The faculty of judgment, which cannot come into play without mature experience, should be left to itself; and care should be taken not to anticipate its action by inculcating prejudice, which will paralyze it forever.
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THERE is an unconscious propriety in the way in which, in all European languages, the word person is commonly used to denote a human being. The real meaning of persona is a mask, such as actors were accustomed to wear on the ancient stage; and it is quite true that no one shows himself as he is, but wears his mask and plays his part. Indeed, the whole of our social arrangements may be likened to a perpetual comedy; and this is why a man who is worth anything finds society so insipid, while a blockhead is quite at home in it.
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HATRED comes from the heart; contempt from the head; and neither feeling is quite within our control. For we cannot alter our heart; its bias is determined by motives; and our head deals with objective facts and applies to them rules which are immutable. Any given individual is the union of a particular heart with a particular head.
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HATRED and contempt are diametrically opposed and mutually exclusive. There are even not a few cases where hatred of a person is rooted in nothing but forced esteem for his qualities. And besides, if a man sets out to hate all the miserable creatures he meets, he will not have much energy left for anything else; whereas he can despise them, one and all, with the greatest ease. True, genuine contempt is just the reverse of true, genuine pride; it keeps quite quiet and gives no sign of its existence. For if a man shows that he despises you, he signifies at least this much regard for you, that he wants to let you know how little he appreciates you; and his wish is dictated by hatred, which cannot exist with real contempt. On the contrary, if it is genuine, it is simply the conviction that the object of it is a man of no value at all. Contempt is not incompatible with indulgent and kindly treatment, and for the sake of one’s own peace and safety, this should not be omitted; it will prevent irritation; and there is no one who cannot do harm if he is roused to it. But if this pure, cold, sincere contempt ever shows itself, it will be met with the most truculent hatred; for the despised person is not in a position to fight contempt with its own weapons.
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THERE is no doubt that many a man owes his good fortune in life solely to the circumstance that he has a pleasant way of smiling, and so wins the heart in his favor. However, the heart would do better to be careful, and to remember what Hamlet put down in his tablets—“that one may smile, and smile, and be a villain.”
NOT to go to the theatre is like making one’s toilet without a mirror. But it is still worse to take a decision without consulting a friend. For a man may have the most excellent judgment in all other matters, and yet go wrong in those which concern himself; because here the will comes in and deranges the intellect at once. Therefore let a man take counsel of a friend. A doctor can cure every one but himself; if he falls ill, he sends for a colleague.
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EVERY parting gives a foretaste of death; every coming together again a foretaste of the resurrection. This is why even people who were indifferent to each other, rejoice so much if they come together again after twenty or thirty years’ separation.
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OPINION is like a pendulum and obeys the same law. If it goes past the centre of gravity on one side, it must go a like distance on the other; and it is only after a certain time that it finds the true point at which it can remain at rest.
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A MAN sees a great many things when he looks at the world for himself, and he sees them from many sides; but this method of learning is not nearly so short or so quick as the method which employs abstract ideas and makes hasty generalizations about everything. Experience, therefore, will be a long time in correcting preconceived ideas, or perhaps never bring its task to an end: for wherever a man finds that the aspect of things seems to contradict the general ideas he has formed, he will begin by rejecting the evidence it offers as partial and one-sided; nay, he will shut his eyes to it altogether and deny that it stands in any contradiction at all with his preconceived notions, in order that he may thus preserve them uninjured. So it is that many a man carries about a burden of wrong notions all his life long—crotchets, whims, fancies, prejudices, which at last become fixed ideas. The fact is that he has never tried to form his fundamental ideas for himself out of his own experience of life, his own way of looking at the world, because he has taken over his ideas ready made from other people; and this it is that makes him as it makes how many others!—so shallow and superficial.
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WEALTH, in the strict sense of the word, that is, great superfluity, can do little for our happiness; and many rich people feel unhappy just because they are without any true mental culture or knowledge, and consequently have no objective interests which would qualify them for intellectual occupations. For beyond the satisfaction of some real and natural necessities, all that the possession of wealth can achieve has a very small influence upon our happiness, in the proper sense of the word; indeed, wealth rather disturbs it, because the preservation of property entails a great many unavoidable anxieties.
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IT occasionally happens that, for no particular reason, long-forgotten scenes suddenly start up in the memory. This may in many cases be due to the action of some hardly perceptible odor, which accompanied those scenes and now recurs exactly the same as before. For it is well known that the sense of smell is specially effective in awaking memories, and that in general it does not require much to rouse a train of ideas. And I may say, in passing, that the sense of sight is connected with the understanding, the sense of hearing with the reason, and, as we see in the present case, the sense of smell with the memory. Touch and taste are more material and dependent upon contact. They have no ideal side.
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CHEERFULNESS is a direct and immediate gain — the very coin, as it were, of happiness, and not, like all else, merely a check upon the bank; for it alone makes us immediately happy in the present moment, and that is the highest blessing for beings like us, whose existence is but an infinitesimal moment between two eternities. To secure and promote this feeling of cheerfulness should be the supreme aim of all our endeavors after happiness.
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THE greatest of follies is to sacrifice health for any other kind of happiness, whatever it may be, for gain, advancement, learning or fame, let alone, then, for fleeting sensual pleasures. Everything else should rather be postponed to it.
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THE most general survey shows us that the two foes of human happiness are pain and boredom. We may go further, and say that in the degree in which we are fortunate enough to get away from the one, we approach the other. Life presents, in fact, a more or less violent oscillation between the two. The reason of this is that each of these two poles stands in a double antagonism to the other, external or objective, and inner or subjective. Needy surroundings and poverty produce pain; while, if a man is more than well off, he is bored. Accordingly, while the lower classes are engaged in a ceaseless struggle with need, in other words, with pain, the upper carry on a constant and often desperate battle with boredom. The inner or subjective antagonism arises from the fact that, in the individual, susceptibility to pain varies inversely with susceptibility to boredom, because susceptibility is directly proportionate to mental power.
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THE reason why people of limited intellect are apt to be bored is that their intellect is absolutely nothing more than the means by which the motive power of the will is put into force: and whenever there is nothing particular to set the will in motion, it rests, and their intellect takes a holiday, because, equally with the will, it requires something external to bring it into play. The result is an awful stagnation of whatever power a man has —in a word, boredom.
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