Mental Efficiency - Arnold Bennett (non fiction books to read .txt) 📗

a good impression. If much depends on the result of a single interview, or a couple of interviews, a man may conceivably force another to accept an impression of himself which he would like to convey. But if the receiver of the impression is to have time at his disposal, then the giver of the impression may just as well sit down and put his hands in his pockets, for nothing that he can do will modify or influence in any way the impression that he will ultimately give. The real impress is, in the end, given unconsciously, not consciously; and further, it is received unconsciously, not consciously. It depends partly on both persons. And it is immutably fixed beforehand. There can be no final deception. Take the extreme case, that of the mother and her son. One hears that the son hoodwinks his mother. Not he! If he is cruel, neglectful, overbearing, she is perfectly aware of it. He does not deceive her, and she does not deceive herself. I have often thought: If a son could look into a mother's heart, what an eye-opener he would have! "What!" he would cry. "This cold, impartial judgment, this keen vision for my faults, this implacable memory of little slights, and injustices, and callousnesses committed long ago, in the breast of my mother!" Yes, my friend, in the breast of your mother. The only difference between your mother and another person is that she takes you as you are, and loves you for what you are. She isn't blind: do not imagine it.

The marvel is, not that people are such bad judges of character, but that they are such good judges, especially of what I may call fundamental character. The wiliest person cannot for ever conceal his fundamental character from the simplest. And people are very stern judges, too. Think of your best friends—are you oblivious of their defects? On the contrary, you are perhaps too conscious of them. When you summon them before your mind's eye, it is no ideal creation that you see. When you meet them and talk to them you are constantly making reservations in their disfavour—unless, of course, you happen to be a schoolgirl gushing over like a fountain with enthusiasm. It is well, when one is judging a friend, to remember that he is judging you with the same godlike and superior impartiality. It is well to grasp the fact that you are going through life under the scrutiny of a band of acquaintances who are subject to very few illusions about you, whose views of you are, indeed, apt to be harsh and even cruel. Above all it is advisable to comprehend thoroughly that the things in your individuality which annoy your friends most are the things of which you are completely unconscious. It is not until years have passed that one begins to be able to form a dim idea of what one has looked like to one's friends. At forty one goes back ten years, and one says sadly, but with a certain amusement: "I must have been pretty blatant then. I can see how I must have exasperated 'em. And yet I hadn't the faintest notion of it at the time. My intentions were of the best. Only I didn't know enough." And one recollects some particularly crude action, and kicks one's self.... Yes, that is all very well; and the enlightenment which has come with increasing age is exceedingly satisfactory. But you are forty now. What shall you be saying of yourself at fifty? Such reflections foster humility, and they foster also a reluctance, which it is impossible to praise too highly, to tread on other people's toes.

A moment ago I used the phrase "fundamental character." It is a reminiscence of Stevenson's phrase "fundamental decency." And it is the final test by which one judges one's friends. "After all, he's a decent fellow." We must be able to use that formula concerning our friends. Kindliness of heart is not the greatest of human qualities—and its general effect on the progress of the world is not entirely beneficent—but it is the greatest of human qualities in friendship. It is the least dispensable quality. We come back to it with relief from more brilliant qualities. And it has the great advantage of always going with a broad mind. Narrow-minded people are never kind-hearted. You may be inclined to dispute this statement: please think it over; I am inclined to uphold it.

We can forgive the absence of any quality except kindliness of heart. And when a man lacks that, we blame him, we will not forgive him. This is, of course, scandalous. A man is born as he is born. And he can as easily add a cubit to his stature as add kindliness to his heart. The feat never has been done, and never will be done. And yet we blame those who have not kindliness. We have the incredible, insufferable, and odious audacity to blame them. We think of them as though they had nothing to do but go into a shop and buy kindliness. I hear you say that kindliness of heart can be "cultivated." Well, I hate to have even the appearance of contradicting you, but it can only be cultivated in the botanical sense. You can't cultivate violets on a nettle. A philosopher has enjoined us to suffer fools gladly. He had more usefully enjoined us to suffer ill-natured persons gladly.... I see that in a fit of absentmindedness I have strayed into the pulpit. I descend.

IIIToC BREAKING WITH THE PAST

On that dark morning we woke up, and it instantly occurred to us—or at any rate to those of us who have preserved some of our illusions and our naïveté—that we had something to be cheerful about, some cause for a gay and strenuous vivacity; and then we remembered that it was New Year's Day, and there were those Resolutions to put into force! Of course, we all smile in a superior manner at the very mention of New Year's Resolutions; we pretend they are toys for children, and that we have long since ceased to regard them seriously as a possible aid to conduct. But we are such deceivers, such miserable, moral cowards, in such terror of appearing naïve, that I for one am not to be taken in by that smile and that pretence. The individual who scoffs at New Year's Resolutions resembles the woman who says she doesn't look under the bed at nights; the truth is not in him, and in the very moment of his lying, could his cranium suddenly become transparent, we should see Resolutions burning brightly in his brain like lamps in Trafalgar Square. Of this I am convinced, that nineteen-twentieths of us got out of bed that morning animated by that special feeling of gay and strenuous vivacity which Resolutions alone can produce. And nineteen-twentieths of us were also conscious of a high virtue, forgetting that it is not the making of Resolutions, but the keeping of them, which renders pardonable the consciousness of virtue.

And at this hour, while the activity of the Resolution is yet in full blast, I would wish to insist on the truism, obvious perhaps, but apt to be overlooked, that a man cannot go forward and stand still at the same time. Just as moralists have often animadverted upon the tendency to live in the future, so I would animadvert upon the tendency to live in the past. Because all around me I see men carefully tying themselves with an unbreakable rope to an immovable post at the bottom of a hill and then struggling to climb the hill. If there is one Resolution more important than another it is the Resolution to break with the past. If life is not a continual denial of the past, then it is nothing. This may seem a hard and callous doctrine, but you know there are aspects of common sense which decidedly are hard and callous. And one finds constantly in plain common-sense persons (O rare and select band!) a surprising quality of ruthlessness mingled with softer traits. Have you not noticed it? The past is absolutely intractable. One can't do anything with it. And an exaggerated attention to it is like an exaggerated attention to sepulchres—a sign of barbarism. Moreover, the past is usually the enemy of cheerfulness, and cheerfulness is a most precious attainment.

Personally, I could even go so far as to exhibit hostility towards grief, and a marked hostility towards remorse—two states of mind which feed on the past instead of on the present. Remorse, which is not the same thing as repentance, serves no purpose that I have ever been able to discover. What one has done, one has done, and there's an end of it. As a great prelate unforgettably said, "Things are what they are, and the consequences of them will be what they will be. Why, then, attempt to deceive ourselves"—that remorse for wickedness is a useful and praiseworthy exercise? Much better to forget. As a matter of fact, people "indulge" in remorse; it is a somewhat vicious form of spiritual pleasure. Grief, of course, is different, and it must be handled with delicate consideration. Nevertheless, when I see, as one does see, a man or a woman dedicating existence to sorrow for the loss of a beloved creature, and the world tacitly applauding, my feeling is certainly inimical. To my idea, that man or woman is not honouring, but dishonouring, the memory of the departed; society suffers, the individual suffers, and no earthly or heavenly good is achieved. Grief is of the past; it mars the present; it is a form of indulgence, and it ought to be bridled much more than it often is. The human heart is so large that mere remembrance should not be allowed to tyrannize over every part of it.

But cases of remorse and absorbing grief are comparatively rare. What is not rare is that misguided loyalty to the past which dominates the lives of so many of us. I do not speak of leading principles, which are not likely to incommode us by changing; I speak of secondary yet still important things. We will not do so-and-so because we have never done it—as if that was a reason! Or we have always done so-and-so, therefore we must always do it—as if that was logic! This disposition to an irrational Toryism is curiously discoverable in advanced Radicals, and it will show itself in the veriest trifles. I remember such a man whose wife objected to his form of hat (not that I would call so crowning an affair as a hat a trifle!). "My dear," he protested, "I have always worn this sort of hat. It may not suit me, but it is absolutely impossible for me to alter it now." However, she took him by means of an omnibus to a hat shop and bought him another hat and put it on his head, and made a present of the old one to the shop assistant, and marched him out of the shop. "There!" she said, "you see how impossible it is." This is a parable. And I will not insult your intelligence by applying it.

The faculty that we chiefly need when we are in the resolution-making mood is the faculty of imagination, the faculty of looking at our lives as though we had never looked at them before—freshly, with a new eye. Supposing that you had been born mature and full of experience, and that yesterday had been the first day of your life, you would regard it to-day as an experiment, you would challenge each act in it, and you would probably