"And as every one burst out laughing, believing it a joke, the sage began again:
"'But this is not all; after having seen and heard, I call to my aid all the qualities which constitute common sense and, thanks to this faculty, I draw my conclusions from my experience, from which enthusiasm, fancy, as well as personal interest are totally excluded.
"'This done, and my judgment being formulated in my thought, I adapt it to the circumstances, and especially to the material situation and to the mentality of those who consult me.'
"From these counsels," thinks the Shogun, "we must draw a precious lesson.
"It is true that an exigency, physical or moral, can determine, in different individuals, a very different resolution.
"According to the manner of life adopted, or the direction given to one's duties, different resolutions can be made without lacking common sense.
It is indisputable that what represents social obligations does not demand the same conduct from the peasant as from the prince.
"We should outrage common sense in presenting a workman with a gorgeous robe suitable for great ceremonies, in which to do his work, but reason would be equally outraged if one put on a shabby costume to go to the palace of the Mikado."
The nature of resolutions inspired by common sense varies according to environment, the time, and the state of mind in which one is.
These conditions make of this quality a virtue really worth acquiring, for it is more difficult to conquer than many others and its effects are of infinite variety.
But as always, Yoritomo, after having signaled the danger, and indicated the remedy, gives us the manner of its application.
That which follows is marked by that simplicity of conception and facility of execution which render the doctrine of the Nippon philosopher absolutely efficacious.
Instead of losing himself by digressing from his subject and by placing himself on the summits of psychology, he remains with us, puts himself on the level of the most humble among us, and says to us all:
"The best way to use common sense in daily life consists in declaring one's honest intentions.
"What should I do if I were in the place of the person with whom I am discussing?
"I found myself one day on the slope of a hill named Yung-Tshi, and I remarked that the majority of the trees were stript of their foliage.
"The season seeming to me not sufficiently advanced for this condition of vegetation, I exprest my astonishment to a passer-by, who replied to me:
"'Alas! This occurs every year at the same time, and it is not well to cultivate trees on the height of Yung-Tshi, for the sun, being too hot, dries them up before the time when the foliage ought to fall.'
"A few days afterward my steps lead me on the opposite slope of the same hill.
"There the trees were covered with foliage, still green but uncommon, and their appearance indicated an unhealthy condition of growth.
"'Alas!' said a man who was working in the hedges to me, 'it is not well to cultivate trees on the height of Tung-Tshi, for the sun never shines there, and they can only acquire the vigor they would possess if they were planted in another country.'
"And, altho recognizing the truth of these two opinions, so contradictory, I could not help thinking that they were the reproduction of those which men, deprived of common sense, express every day.
"The same hill produced a vegetation, affected in different ways, by reason of different causes; and the people, instead of taking into consideration how carelessly they had chosen the location of their plantation, preferred to attribute the defect to the site itself, rather than to their lack of precaution.
"Both of them were suffering from a hurtful exaggeration, but each one explained it in a way arbitrarily exclusive.
"He of the north made out that the sun never shone on the summit of Yung-Tshi, and the inhabitant of the south affirmed that the health-giving shade was unknown there."
This is why it is indispensable to the successful resolution of the thousand and one problems of daily life, both those whose sole importance is derived from their multiplicity and those whose seriousness justly demands our attention, to employ the very simple method which prescribes that we place ourselves mentally in the position and circumstances of the person with whom we are discussing.
If each one of the inhabitants of Yung-Tshi had followed this precept, instead of declaring that the hill never received the sun or that shade never fell upon it, they would each one have thought for himself.
"At what conclusions should I arrive, if I had planted my trees on the opposite side?"
From the reasoning which would have ensued, the following truth would most certainly have been revealed.
"If I were in the other man's place, I should certainly think as he does."
This premise once laid down, the conclusion would be reached; all the more exact, because, without abandoning their arguments, each one would present those which it is easy to turn against an adversary.
Before solving a problem, he who desires to avoid making a mistake must never fail to ask himself this question:
What should I do if my interests were those of the opposite party?
Or, yet again:
What should I reply if my adversaries used the same language to me as I purpose using when addressing them?
This method is valuable in that it raises unexpected objections, which the mind would not consider if one had simply studied the question from one's own point of view.
It is a self-evident fact that, according to the state of mind in which we are, things assume different proportions in the rendering of judgment on them.
We must not argue as children do, who, not having the sense of calculating distances, ask how the man standing near to them will be able to enter his house, which they see far away, and which seems to them of microscopic dimensions.
One departs from common sense when one attributes to insignificant things a fundamental value.
We neglect to consider it in a most serious way when we adopt principles contrary to the general consensus of opinion accredited in the environment in which we are living.
"A high dignitary of the court," says Yoritomo, "would be lacking in common sense if he wished to conduct himself as a peasant and, on the other hand, a peasant would give a proof of great folly were he to attempt the remodeling of his life on the principles adopted by courtiers.
"He who, passing his life in camps, wished to think and to act like the philosopher, whose books are his principal society, would cause people to doubt his wisdom; and the thinker who should adopt publicly the methods of a swashbuckler would only inspire contempt."
In ordinary life, one ought to consider this faculty of common sense as the ruling principle of conduct.
One can be lacking in thought, in audacity, in brilliant qualities, if only one possesses common sense.
It takes the place of intelligence in many people, whose minds, unaccustomed to subtle argument, only lend themselves to very simple reasoning.
A versatile mentality rarely belongs to such minds, because it is not their forte to unfold hidden truths.
It walks in the light and keeps in the very middle of the road, far from the ambushes which may be concealed by the hedges of the cross-roads.
Many people gifted with common sense but deprived of ordinary intelligence have amassed a fortune, but never, no matter how clever he may be, has a man known success, if he has not strictly observed the laws of common sense.
It is not only in debates that the presence of this virtue should make itself felt, but every act of our life should be impregnated with it.
There are no circumstances, no matter how insignificant they may appear, where the intervention of common sense would be undesirable.