"If struggle is praiseworthy when we have to face a real enemy, it becomes worthy of scorn and laughter if we attack a puerile or imaginary adversary.
"But the number of people incapable of appreciating the true color of things is not limited to those who enshroud them in black.
"There are others, on the contrary, who obstinately insist upon surrounding them with a halo of sunlight only existing in their imagination.
"For such deluded people, obstacles seen from a distance take on the most attractive appearance; they would be readily disposed to enjoy them and only consent to allow them a certain importance if they absolutely obstruct the way.
"But until the moment when impossibility confronts them, do they deny its existence or underrate its importance by attributing a favorable influence to it.
"This propensity to see all in the ideal would be enviable if it did not wound common sense, which revenges itself by refusing to these improvident people the help of the reasoning power necessary to sustain them in the crisis of discouragement which brings about irresistibly the establishment of error.
"These unbalanced people rarely experience success, for they are unable, as long as their blindness lasts, to mark out a line of serious conduct for themselves.
"All projects built on the quicksands of false deductions will perish without even leaving behind them material sufficient to reconstruct them.
"It is impossible to combat strongly enough this tendency to self-delusion, which inclines us to become the prey of untruth, by preventing the birth of faith, based on preceding success.
"Sincere conviction, on the contrary, will lead us to refute strongly all the false arguments, which impede thought and would choke it in order to allow unadulterated pleasure to be installed on the ruins of common sense.
"The battle of life demands warriors and conquerors as well as critics, less brilliant, perhaps, but just as worthy of admiration, for their mission is equally important, altho infinitely more obscure.
"Whether he be a peasant tilling his field or a rich capitalist manipulating his gold, he who works in order to satisfy the needs or luxury of his existence is a fighter whose hours are spent in occupations more or less dangerous.
"From time to time, however, a cessation of hostilities is produced; such always follows the appearance of common sense which, by giving to things their true proportions, causes the greater part of inequalities to disappear.
"Finally, he who cultivates this virtue unostentatiously will always be protected from the caprices of fortune; if he is poor, common sense will indicate to him the way to cease to be poor, and, if chance has given him birth in opulence, the counsels of experience will demonstrate to him the frailty of possessions that one has not acquired by personal effort."
This conclusion is strikingly true, for it is certain that prosperity attained by personal effort is less likely to fade away than an inherited fortune, whose owner can only understand the ordinary pleasure of a possession which he has not ardently desired.
He who is the maker of his own position is more able to maintain it; he knows the price of the efforts which he had to make in order to construct it, and, armed with common sense, he is as able to defend his treasure as to enjoy the sweet savor of a thing which he has desired, longed for, and won by the force of his will and judgment, placed at the service of circumstances and directed toward success.
LESSON XI
COMMON SENSE AND SELF-CONTROL
"Where life manifests itself," says Yoritomo, "antagonism always springs up."
"In the eternal struggle between the individual and social soul, each of which, in its turn, is victorious or vanquished, a truce is declared only if self-control is allied to common sense, in order to maintain the equilibrium between individual sentiment, natural to each one of us, and the ideas of mankind as a whole.
"All classes of society are subject to this law, and, from the proudest prince to the humblest peasant, every one is obliged to harmonize their social duties with their personal obligations.
"Those who understand how to imbibe thoroughly the lessons of common sense, never ignore the fact that morality is always closely related to self-interest.
"If each one of us would observe this rule individual happiness would not be long in creating a harmony from which all men would benefit.
"One thing we should avoid, for the attainment of universal tranquility, and that is the perpetual conflict between individual and social interest.
"The day when each one of us can comprehend that he is a part of this 'all,' which is called society, he will admit that sinning against society may be considered the same as sinning against oneself.
"Passing one day before an immense cabin, built of bamboo, which stood near a rice-plantation, I perceived a man who hid himself from my view, without however being able to escape my notice altogether. I went resolutely to him, to ask him the explanation of his suspicious movement.
"After an unsuccessful attempt to escape, he resigned himself to allow me to approach him, and I understood the reason of his apprehension:
"He was carrying several pieces of bamboo which he had detached from the house. He wanted, he said, to make a little blaze because the dampness was chilling him.
"Without replying to him, I led him by the hand to the place where the branches taken away had left a large space, a kind of opening in the side of the house, through which a keen wind was rushing.
"'Look,' I said to him, 'the blaze that you are going to make will warm you for a few minutes, but, during the whole night the cold wind will freeze you--you and your companions.
"'In order to procure for yourself an agreeable but passing sensation you are going to inflict upon them continued sufferings, of which you can not escape your share.'
"The man hung his head and said: 'I had not thought of this; I was cold and I allowed myself to be tempted by the anticipated pleasure of warming myself, even if only for a few minutes.'
"And, convinced by common sense, he repaired the harm which he had done, first by reason of selfishness, then by thoughtlessness, but, above all, by lack of self-control.
"To dominate oneself to the point of not allowing oneself to become the slave of miserable contingencies which appear as temptations to self-indulgence, and conceal from their pettiness the beauty of the consistent action--this is only given to the chosen few and can only be understood by those who cultivate common sense."
Is this to say that reasoning should be a school for abnegation.
Such a thought is far from our minds.
Neither habitual abnegation nor modesty is among the militant virtues, and for this reason the critics ought often to relegate them to their proper place, which is the last, very close to defects to which they closely approach and among whose ranks one must sometimes go in order to discover them.
But, apart from the question of a sterile abnegation, we must foresee that it may be important not to overestimate one's individual interests, to the visible detriment of the general interest.
This is a fault common to all those who have not been initiated into the practise of self-control by means of reasoning based on solid premises.
They are ready to sacrifice very great interests, which do not seem to concern them directly, for some immediate paltry gratification.
"They act," said the philosopher, "like a peasant who should risk his harvest in order to avoid paying the prince the rent which belongs to him.
"Common sense teaches us that we should call to our assistance self-control, in order to repress the tendencies which tempt men to sacrifice the general interest to some personal and vehement desire.
"Rarely do these people find their advantage in separating themselves from the mass, and the prosperity of the greatest number is always the cradle of individual fortunes."
Leaving questions of primary importance to come to the subtleties of detail in which, he delights, Yoritomo speaks to us of self-control allied to common sense, extolling to us its good effects in practical questions of our every-day life.
"We too often confound," said he, "self-control and liberty.
"We are tempted to believe that a slave can not possess it, inasmuch as it is the special possession of all those to whom riches give a superior position in the world.
"How profound is this error!
"The lowest slave can enjoy this liberty, which is worth all others: self-control, which confers intellectual independence more precious than the most precious of possessions, whereas the most powerful prince may be altogether ignorant of this blessing.