thoughts on man-第39章

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nt　parts　of　my　body；　without　occasioning　the　minutest　obstacle　to　my　discourse；　or　my　being　in　any　degree　distracted　by　the　multiplicity　of　these　objects＇35＇。〃　　It　is　therefore　beyond　the　reach　of　the　faculty　of　speech；　for　me　to　communicate　all　the　sensations　I　experience；　and　I　am　of　necessity　reduced　to　a　selection。

＇35＇　See　above；　Essay　7。


Nor　is　this　the　whole。　　We　do　not　communicate　all　that　we　feel；　and　all　that　we　think；　for　this　would　be　impertinent。　　We　owe　a　certain　deference　and　consideration　to　our　fellow…men；　we　owe　it　in　reality　to　ourselves。　　We　do　not　communicate　indiscriminately　all　that　passes　within　us。　　The　time　would　fail　us；　and　〃the　world　would　not　contain　the　books　that　might　be　written。〃　　We　do　not　speak　merely　for　the　sake　of　speaking；　otherwise　the　communication　of　man　with　his　fellow　would　be　but　one　eternal　babble。　　Speech　is　to　be　employed　for　some　useful　purpose；　nor　ought　we　to　give　utterance　to　any　thing　that　shall　not　promise　to　be　in　some　way　productive　of　benefit　or　amusement。

Frankness　has　its　limits；　beyond　which　it　would　cease　to　be　either　advantageous　or　virtuous。　　We　are　not　to　tell　every　thing：

but　we　are　not　to　conceal　any　thing；　that　it　would　be　useful　or　becoming　in　us　to　utter。　　Our　first　duty　regarding　the　faculty　of　speech　is；　not　to　keep　back　what　it　would　be　beneficial　to　our　neighbour　to　know。　　But　this　is　a　negative　sincerity　only。　　If　we　would　acquire　a　character　for　frankness；　we　must　be　careful　that　our　conversation　is　such；　as　to　excite　in　him　the　idea　that　we　are　open；　ingenuous　and　fearless。　　We　must　appear　forward　to　speak　all　that　will　give　him　pleasure；　and　contribute　to　maintain　in　him　an　agreeable　state　of　being。　　It　must　be　obvious　that　we　are　not　artificial　and　on　our　guard。After　all；　it　is　difficult　to　lay　down　rules　on　this　subject：　　the　spring　of　whatever　is　desirable　respecting　it；　must　be　in　the　temper　of　the　man　with　whom　others　have　intercourse。　　He　must　be　benevolent；　sympathetic　and　affectionate。　　His　heart　must　overflow　with　good…will；　and　he　must　be　anxious　to　relieve　every　little　pain；　and　to　contribute　to　the　enjoyment　and　complacent　feelings；　of　those　with　whom　he　is　permanently　or　accidentally　connected。　　〃Out　of　the　abundance　of　the　heart　the　mouth　speaketh。〃

There　are　two　considerations　by　which　we　ought　to　be　directed　in　the　exercise　of　the　faculty　of　speech。

The　first　is；　that　we　should　tell　our　neighbour　all　that　it　would　be　useful　to　him　to　know。　　We　must　have　no　sinister　or　bye　ends。　　〃No　man　liveth　to　himself。〃　　We　are　all　of　us　members　of　the　great　congregation　of　mankind。　　The　same　blood　should　circulate　through　every　limb　and　every　muscle。　　Our　pulses　should　beat　time　to　each　other；　and　we　should　have　one　common　sensorium；　vibrating　throughout；　upon　every　material　accident　that　occurs；　and　when　any　object　is　at　stake　essentially　affecting　the　welfare　of　our　fellow…beings。　　We　should　forget　ourselves　in　the　interest　that　we　feel　for　the　happiness　of　others；　and；　if　this　were　universal；　each　man　would　be　a　gainer；　inasmuch　as　he　lost　himself；　and　was　cared　and　watched　for　by　many。

In　all　these　respects　we　must　have　no　reserve。　　We　should　only　consider　what　it　is　that　it　would　be　beneficial　to　have　declared。

We　must　not　look　back　to　ourselves；　and　consult　the　dictates　of　a　narrow　and　self…interested　prudence。　　The　whole　essence　of　communication　is　adulterated；　if；　instead　of　attending　to　the　direct　effects　of　what　suggests　itself　to　our　tongue；　we　are　to　consider　how　by　a　circuitous　route　it　may　react　upon　our　own　pleasures　and　advantage。

Nor　only　are　we　bound　to　communicate　to　our　neighbour　all　that　it　will　be　useful　to　him　to　know。　　We　have　many　neighbours；　beside　those　to　whom　we　immediately　address　ourselves。　　To　these　our　absent　fellow…beings；　we　owe　a　thousand　duties。　　We　are　bound　to　defend　those　whom　we　hear　aspersed；　and　who　are　spoken　unworthily　of　by　the　persons　whom　we　incidentally　encounter。　　We　should　be　the　forward　and　spontaneous　advocates　of　merit　in　every　shape　and　in　every　individual　in　whom　we　know　it　to　exist。　　What　a　character　would　that　man　make　for　himself；　of　whom　it　was　notorious　that　he　consecrated　his　faculty　of　speech　to　the　refuting　unjust　imputations　against　whomsoever　they　were　directed；　to　the　contradicting　all　false　and　malicious　reports；　and　to　the　bringing　forth　obscure　and　unrecognised　worth　from　the　shades　in　which　it　lay　hid！　What　a　world　should　we　live　in；　if　all　men　were　thus　prompt　and　fearless　to　do　justice　to　all　the　worth　they　knew　or　apprehended　to　exist！　　Justice；　simple　justice；　if　it　extended　no　farther　than　barely　to　the　faculty　of　speech；　would　in　no　long　time　put　down　all　misrepresentation　and　calumny；　bring　all　that　is　good　and　meritorious　into　honour；　and；　so　to　speak；　set　every　man　in　his　true　and　rightful　position。　　But　whoever　would　attempt　this；　must　do　it　in　all　honour；　without　parade；　and　with　no　ever…and…anon　looking　back　upon　his　achievement；　and　saying；　See　to　how　much　credit　I　am　entitled！as　if　he　laid　more　stress　upon　himself；　the　doer　of　this　justice；　than　upon　justice　in　its　intrinsic　nature　and　claims。

But　we　not　only　owe　something　to　the　advantage　and　interest　of　our　neighbours；　but　something　also　to　the　sacred　divinity　of　Truth。　　I　am　not　only　to　tell　my　neighbour　whatever　I　know　that　may　be　beneficial　to　him；　respecting　his　position　in　society；　his　faults；　what　other　men　appear　to　contemplate　that　may　conduce　to　his　advantage　or　injury；　and　to　advise　him　how　the　one　may　best　be　forwarded；　or　the　other　defeated　and　brought　to　nothing：　　I　am　bound　also　to　consider　in　what　way　it　may　be　in　my　power　so　to　act　on　his　mind；　as　shall　most　enlarge　his　views；　confirm　and　animate　his　good　resolutions；　and　meliorate　his　dispositions　and　temper。　　We　are　all　members　of　one　great　community：　　and　we　shall　never　sufficiently　discharge　our　duty　in　that　respect；　till；　like　the　ancient　Spartans；　the　love　of　the　whole　becomes　our　predominant　passion；　and　we　cease　to　imagine　that　we　belong　to　ourselves；　so　much　as　to　the　entire　body　of　which　we　are　a　part。　　There　are　certain　views　in　morality；　in　politics；　and　various　other　important　subjects；　the　general　prevalence　of　which　will　be　of　the　highest　benefit　to　the　society　of　which　we　are　members；　and　it　becomes　us　in　this　respect；　with　proper　temperance　and　moderation；　to　conform　ourselves　to　the　zealous　and　fervent　precept　of　the　apostle；　to　〃promulgate　the　truth　and　be　instant；　in　season　and　out　of　season；〃　that　we　may　by　all　means　leave　some　monument　of　our　good　intentions　behind　us；　and　feel　that　we　have　not　lived　in　vain。

There　is　a　maxim　extremely　in　vogue　in　the　ordinary　intercourses　of　society；　which　deserves　to　be　noticed　here；　for　the　purpose　of　exposing　it　to　merited　condemnation。　　It　is　very　common　between　friends；　or　persons　calling　themselves　such；　to　say；　〃Do　not　ask　my　advice　in　a　certain　crisis　of　your　life；　I　will　not　give　it；　hereafter；　if　the　thing　turns　out　wrong；　you　will　reflect　on　me；　and　say　that　it　was　at　my　suggestion　that　you　were　involved　in　calamity。〃　This　is　a　dastardly　excuse；　and　shews　a　pitiful　selfishness　in　the　man　that　urges　it。

It　is　true；　that　we　ought　ever　to　be　on　the　alert；　that　we　may　not　induce　our　friend　into　evil。　　We　should　be　upon　our　guard；　that　we　may　not　from　overweening　arrogance　and　self…conceit　dictate　to　another；　overpower　his　more　sober　judgment；　and　assume　a　rashness　for　him；　in　which　perhaps　we　would　not　dare　to　indulge　for　ourselves。　　We　should　be　modest　in　our　suggestions；　and　rather　supply　him　with　materials　for　decision；　than　with　a　decision　absolutely　made。　　There　may　however　be　cases　where　an　opposite　proceeding　is　necessary。　　We　must　arrest　our　friend；　nay；　even　him　who　is　merely　our　fellow…creature；　with　a　strong　arm；　when　we　see　him　hovering　on　the　brink　of　a　precipice；　or　the　danger　is　so　obvious；　that　nothing　but　absolute　blindness　could　conceal　it　from　an　impartial　bystander。

But　in　all　cases　our　best　judgment　should　always　be　at　the　service　of　our　brethren　of　mankind。　　〃Give　to　him　that　asketh　thee；　and　from　him　that　would　borrow　of　thee　turn　not　thou　away。〃

This　may　not　always　be　practicable　or　just；　when　applied　to　the　goods　of　fortune：　　but　the　case　of　advice；　information；　and　laws　of　conduct；　comes　within　that　of　Ennius；　to　suffer　our　neighbour　to　light　his　candle　at　our　lamp。　　To　do　so　will　enrich　him；　without　making　us　a　jot　the　poorer。　　We　should　indeed　respect　the　right　of　private　judgment；　and　scarcely　in　any　case　allow　our　will　to　supersede　his　will　in　his　own　proper　province。　　But　we　should　on　no　account　suffer　any　cowardly　fears　for　ourselves；　to　induce　us　to　withhold　from　him　any　assistance　that　our　wider　information　or　our　sounder　judgment　might　supply　to　him。

The　next　consideration　by　which　we　should　be　directed　in　the　exercise　of　the　faculty　of　speech；　is　that　we　should　employ　it　so　as　should　best　conduce　to　the　pleasure　of　our　neighbour。　　Man　is　a　different　creature　in　the　savage　and　the　civilised　state。　　It　has　been　affirmed；　and　it　may　be　true；　that　the　savage　man　is　a　stranger　to　that　disagreeable　frame　of　mind；　known　by　the　name　of　ennui。　　He　can　pore　upon　the　babbling　stream；　or　stretch　himself　upon　a　sunny　bank；　from　the　rising　to　the　setting　of　the　sun；　and　be　satisfied。　　He　is　scarcely　roused　from　this　torpid　state　but　by　the　cravings　of　nature。　　If　they　can　be　supplied　without　effort；　he　immediately　relapses　into　his　former　supineness；　and；　if　it　requires　search；　industry　and　exertion　to　procure　their　gratification；　he　still　more　eagerly　embraces　the　repose；　which　previous　fatigue　renders　doubly　welcome。

But；　when　the　mind　has　once　been　wakened　up　from　its　original　lethargy；　when　we　have　overstepped　the　boundary　which　divides　the　man　from　the　beast；　and　are　made　desirous　of　improvement；　while　at　the　same　moment　the　tumultuous　passions　that　draw　us　in　infinitely　diversified　directions　are　called　into　act；　the　case　becomes　exceedingly　different。　　It　might　be　difficult　at　first　to　rouse　man　from　his　original　lethargy：　　it　is　next　to　impossible　that　he　should　ever　again　be　restored　to　it。　　The　appetite　of　the　mind　being　once　thoroughly　awakened　in　society；　the　human　species　are　found　to　be　perpetually　craving　after　new　intellectual　food。　　We　read；　we　write；　we　discourse；　we　ford　rivers；　and　scale　mountains；　and　engage　in　various　pursuits；　for　the　pure　pleasure　that　the　activity　and　earnestness　of　the　pursuit　afford　us。　　The　day　of　the　savage　and　the　civilised　man　are　still　called　by　the　same　name。　　They　may　be　measured　by　a　pendulum；　and　will　be　found　to　be　of　the　same　duration。　　But　in　all　other　points　of　view　they　are　inexpressibly　different。

Hence　therefore　arises　another　duty　that　is　incumbent　upon　us　as　to　the　exercise　of　the　faculty　of　speech。　　This　duty　will　be　more　or　less　urgent　according　to　the　situation　in　which　we　are　placed。

If　I　sit　down　in　a　numerous　assembly；　if　I　become　one　of　a　convivial　party　of　ten　or　twelve　persons；　I　may　unblamed　be　for　the　greater　part；　or　entirely　silent；　if　I　please。　　I　must　appear　to　enter　into　their　sentiments　and　pleasures；　or；　if　I　do　not；　I　shall　be　an　unwelcome　guest；　but　it　may　scarcely　be　required　for　me　to　clothe　my　feelings　with　articulate　speech。

But；　when　my　s