V. Principles of a Self-Education for the Promotion of One’s Own Happiness.
The purpose of this chapter is not to enter into practical details of an education for happiness—that is the mission of the rest of the book—but to establish certain general theoretical principles on which such an education must be carried out in order to be successful.
And first, I must repeat what I have already intimated, that any permanent and even moderate stock of happiness does not fall into the open mouth, like the roasted quails in the fairy story, but can be obtained only by methodical pursuit and constant watchfulness. Eternal vigilance is said to be the price of liberty; and liberty is only one of the necessary elements of happiness. Meditation, forethought, and the formation of a clearly defined Plan of Life are all required, and even then success is far from certain.
At the outset, I must attack as unsound a maxim which has been assiduously disseminated by the school of economists of which Herbert Spencer is the leader. It is put in the form—“The greatest efficiency is the greatest happiness.” It would be a calamity if this were true. The pursuit of happiness would be hopelessly circumscribed, as but few in the world can attain maximum efficiency in anything. Fortunately, it is historically false. Those men who have won fame by their enormous personal capacity have certainly not been the happiest of their kind. Far from it. They have been men of one idea, absorbed by some “ruling passion,” to which they have sacrificed all else, and consequently, so far from gaining happiness, have usually ended by wrecking their own and others’. It is not the reach of a man’s abilities, but the use he makes of them, that decides his fortune. Spencer’s maxim is precisely the reverse of the principle which should govern an education intended to secure the utmost enjoyment for the individual and those around him. Such an education should not be concentrated on one faculty of the mind nor on one subject of study, but should extend in all directions, be broad and many-sided. It is an education within the reach of every one, which requires no schoolmaster but oneself; and yet confers a degree on its graduates more valuable than any university can bestow.
Its leading theoretical principles may be grouped under five propositions:—
I. The multiplication of the sources of pleasure and the diminution of those of pain.
II. The maintenance of a high sensibility to pleasurable impressions.
III. The search for novelty and variety of impressions.
IV. The establishment of a proper relation between desires and pleasures.
V. The subjection of all pleasures to the increase of happiness.
These principles are not speculative or doctrinal, but are based on the physiology of the nervous system and the constitution of the human mind.
I. Let us begin with the first, for it is the basis of the whole Art of Pleasure. Differently expressed, it means that the sum of our enjoyment must be enlarged by increasing our sources of enjoyment. In other words, we must set to work to acquire tastes in addition to those which we already have by nature or previous education. The most useful instruction is that which teaches us to profit by all our chances. People are never so unhappy as they think they are, because at the moment they forget how many sources of pleasure remain for them.
Review the field. Take an “account of stock.” Most people have five senses in tolerably good order. How many have seriously calculated the number of different gratifications each of these senses is capable of yielding? Beyond these lie the inviting fields of the Agreeable Emotions, whose prolific soil needs but to be stirred to teem with flower and fruit; and still beyond, but in easy reach, the uplands of Reason and Thought rise into the purer air, and offer perspectives of entrancing beauty.
All these resources are, to some extent, open to every one. But most sit like a peasant at the table of a prince, refusing to taste the choice viands which are before him, because he cares only for the beans and hodge-podge of his daily fare.
Along with the multiplication of the sources of enjoyment must go the studied avoidance of profitless pain. I say profitless pain, because there is pain which is profitable, and to avoid that would be to miss the best of life, as I shall try to show on a later page—a distinction too often forgotten by those political economists who are preparing the race for the era of universal happiness.
All pain is profitless which is incurred by a deliberate violation of natural law, such as needless neglect of health or disregard of social custom. When we confess that we have “made fools of ourselves,” we suffer what our knowledge could have prevented, and we recognize it. The part of wisdom is to avoid such suffering.
Here lies the incalculable value of knowledge in this pursuit. I do not mean extensive learning or erudition, but knowledge of ourselves, of our immediate natural surroundings, and of our own sphere of probable activity. The chief value of Knowledge, says Epictetus, is that it destroys Fear. We do not dread the known, but the unknown. Its worth does not stop there. It enables us to escape disasters, to lessen pain, to mitigate suffering in ourselves and others, and to secure many joys. Three verbs, observes the philosophical Littré, express the ideal perfection of human happiness—to know, to love, and to serve.
The true end of what is called “culture,” or a “liberal education,” is not to store the mind with a variety of facts useful in managing men or in making money, but to expand our sympathies, to bring us in touch with all that is beautiful and enjoyable in our lives; it is to increase the sensitiveness of our finer instincts, so that they will respond more readily to the delicate stimuli of pleasurable impressions. Thoreau, walking behind the farmer’s cart, claimed to have stolen the best part of the load of apples when he inhaled the fragrant aroma from the fruit. To him it was more gratifying than to have filled his stomach with the acid pippins.
Of all false maxims for happiness, that to be “content with little” is the falsest. We should want immensely, but want wisely. To supply such wants there is no need of the revenue of a kingdom or the lore of a pedagogue. Not one man in a thousand exhausts the means of wise enjoyment which are daily within the reach of his hand. Why go far a-field to seek the treasure buried neath his own hearth-stone? What he needs is to study himself and his environment, so as to protect himself from the dangers to which he is exposed, and to draw from such circumstances as he is placed in, and from such faculties as he is possessed of, the maximum of gratification which they can render him. If all persons acted consistently on this principle, the general sum of human happiness would be indefinitely increased.
The kind of knowledge which is most serviceable to this end is by no means difficult to acquire. It falls within the range of a common school education, and ought to be made a part of it, with the definite aim of promoting personal happiness. Professor Alexander Bain, who belongs to the Scotch common-sense school of philosophers, and who treats all questions in a business-like manner, has drawn up a scheme of such an education, which any one can carry out for himself. It is so excellent that I present its main features, with amplifications of my own.
a. A Knowledge of the Bodily Constitution.
This means an acquaintance with the outlines of anatomy and physiology, the rules of personal and general hygiene, some understanding of the most prevalent diseases in the locality in which we live and those to which we are individually most liable, and the simplest means for their prevention and treatment; what best to do in cases of sudden accidents and emergencies; and last, though not least, the precepts for training, strengthening, and beautifying the body and the features.
b. The Elements of the principal Physical and Chemical Sciences.
Even a rudimentary knowledge of the sciences of chemistry, geology,