Conversation - Mary Greer Conklin (best english novels to read txt) 📗

Wearing one's heart on one's sleeve is good for one conversationally. Ready conversers are people who give their thought to others in abundance; who make others feel a familiar heartbeat. No one can approach so near to us as the sincere talker, with his sympathy and his willing utterances. Luther, who stands out as one of the giants of the Renaissance, came into close human touch with his friends in talk; in conversation with him they could always feel his fierce and steady pulse.

Another element of successful conversation is good-humored tolerance, the willingness to bear rubs unavoidably occasioned. The talker who cavils at anything that is said stops conversation more than if he answered only yes or no to all remarks addrest to him. Still another element of good conversation is the right sort of gossip; gossip which is contemporary and past history of people we know and of people we don't know; gossip which is in no way a temptation to detract. Raillery may also become a legitimate part of good conversation, if the ridicule is like a good parody of good literature—in no way malignant or commonplace. "Shop," if nicely adjusted to the conversational conditions, may have its rightful share in interesting talk. Friends often meet together just to talk things over, to get each other's point of view, to hear each other tell of his own affairs, of his work and of his progress. "Shop" talk was sometimes the essence of those famous conversations of the seventeenth century coffee-house. Anecdotes are a natural part of conversation, but they become the bane of talk unless kept in strict restraint.

There are times when good conversation is momentary silence rather than speech. It is only the haranguers who feel it their duty to break in with idle and insincere chatter upon a pleasant and natural pause. A part of the good fellowship of acceptable conversation is what one might call "interest questions." "Interest questions" are just what the words imply, and have about them no suspicion of the inquisitive and impertinent catechizing which only fools, and not even knaves, indulge in.

The negative phase of conversation may largely grow out of a discussion of the positive. By discovering what conversation is, we find, in a measure, what it is not. It is not monolog nor monopolizing; it is not lecturing nor haranguing; it is not detracting gossip; it is not ill-timed "shop" talk; it is not controversy nor debate; it is not stringing anecdotes together; it is not inquisitive nor impertinent questioning. There are still other things which conversation is not: It is not cross-examining nor bullying; it is not over-emphatic, nor is it too insistent, nor doggedly domineering, talk. Nor is good conversation grumbling talk. No one can play to advantage the conversational game of toss and catch with a partner who is continually pelting him with grievances. It is out of the question to expect everybody, whether stranger or intimate, to choke in congenial sympathy with petty woes. The trivial and perverse annoyances of one's own life are compensating subjects for conversation only when they lead to a discussion of the phase of character or the fling of fate on which such-and-such incidents throw light, because the trend of the thought then encourages a tossing back of ideas.

Perhaps the most important thing which good conversation is not, is this: It is not talking for effect, or hedging. There are two kinds of hedging in conversation: one which comes from failing to follow the trend of the discussion; another which is the result of talking at random merely to make bulk. The first is tolerable; the last is contemptible. The moment one begins to talk for effect, or to hedge flippantly, he is talking insincerely. And when a good converser runs against this sort of talker, his heart calls out, with Carlyle, for an empty room, his tobacco, and his pipe. It is maintained by some one that there are three kinds of a bore: the person who tells the plot of a play, the one who tells the story of a novel, and the one who tells his dreams. This may be going too far with regard to dreams; for dreams, if handled in the right way, are easily made a part of interesting talk. But in sophisticated society books and plays are discust only by talking about the prevailing idea round which the story centers. They are criticized, not outlined. The most learned and cultivated talkers do not attempt the difficult and unrewarded feat of giving a concise summary of plots.

Good conversation, then, is the give and take of talk. A person who converses well also listens well. The one is inseparable from the other. Anything can be talked about in cultivated society provided the subjects are handled with humanity and discrimination. Even the weather and the three dreadful D's of conversation, Dress, Disease, and Domestics, may be made an acceptable part of talk if suited to the time, the place, and the situation. Nor is genius or scholarship essential to good conversation. The qualities most needed are tact, a sincere desire to please, and an appreciation of the truth that the man who never says a foolish thing in conversation will never say a wise one.

Dr. Johnson's and Robert Louis Stevenson's Opinion of Discussion—Politeness and Discussion—The Hostess in Discussion—Flat Contradiction in Discussion—Polemical Squabbles—Brilliant Discussion in France—The Secret of Delightful Conversation in France—Leading the Talk—Topics for Discussion—Gladstone's Conversation.

Many people object to discussion, but they are invariably those on the midway rounds of the conversational ladder; people to whom the joy of the amicable intellectual tussle is unknown, and to whom the highest standards of the art of talking do not appeal. Where there is much intellectual activity discussion is sure to arise, for the simple reason that people will not think alike. Polite discussion is the most difficult and the most happy attainment of society as it is of literature; and why should oral discussion be less attractive than written? Dr. Johnson used to express unbounded contempt for all talk that was not discussion; and Robert Louis Stevenson has given us frankly his view: "There is a certain attitude, combative at once and deferential, eager to fight yet most averse to quarrel, which marks out at once the talkable man. It is not eloquence, nor fairness, nor obstinacy, but a certain proportion of all these that I love to encounter in my amicable adversaries. They must not be pontiffs holding doctrine, but huntsmen questing after elements of truth. Neither must they be boys to be instructed, but fellow-students with whom I may argue on equal terms." From Mr. John B. Yeats, one of the many Irishmen who have written tellingly on this interesting subject of human intercourse, we have: "Conversation is an art, as literature is, as painting is, as poetry is, and subject to the same laws from which nothing human is excluded, not even argument. There is literature which argues, and painting which argues, and poetry which argues, so why not conversation which argues? Only argument is the most difficult to mold into the most blessed shape of art."

Some people conceive an everlasting opposition between politeness and earnest discussion. Politeness consists, they think, in always saying, "yes, yes," or at most a non-committal "indeed?" to every word addrest to them. This is apt to be our American vice of conversation, where, for lack of courage in taking up discussion, talk often falls into a series of anecdotes. In Germany the tendency is to be swept away in discussion to the point of a verbal dispute.

There is no greater bore in society than the person who agrees with everybody. Discussion is the arena in which we measure the strength of one another's minds and run a friendly tilt in pleasing self-assertiveness; it is the common meeting-ground where it is understood that Barnabas will take gentle reproof from Paul, and Paul take gentle reproof from Barnabas. Those who look upon any dissent from their views as a personal affront to be visited with signs of resentment are no more fit for brilliant talk than they are fit for life and its vicissitudes. "Whoso keepeth his mouth and his tongue keepeth his soul in peace," it is true; but he also keeps himself dead to all human intercourse and as colorless in the world as an oyster. "Too great a desire to please," says Stevenson, "banishes from conversation all that is sterling.... It is better to emit a scream in the shape of a theory than to be entirely insensible to the jars and incongruities of life and take everything as it comes in a forlorn stupidity." This is equivalent to telling the individual who treads too nicely and fears a shock that he had pleased us better had he pleased us less, which is the subtle observation of Mr. Price Collier writing in the North American Review: "It is perhaps more often true of women than of men that they conceive affability as a concession. At any rate, it is not unusual to find a hostess busying herself with attempts to agree with all that is said, with the idea that she is thereby doing homage to the effeminate categorical imperative of etiquette, when in reality nothing becomes more quickly tiresome than incessant affirmatives, no matter how pleasantly they are modulated. Nor can one avoid one of two conclusions when one's talk is thus negligently agreed to: either the speaker is confining herself entirely to incontradictable platitudes, or the listener has no mind of her own; and in either case silence were golden. In this connection it were well to recall the really brilliant epigram of the Abbé de Saint-Réal, that 'On s'ennuie presque toujours avec ceux que l'on ennuie.' For not even a lover can fail to be bored at last by the constant lassitude of assent expressing itself in twin