Classic Philosophy for the Modern Man Page 9

  129. Never complain.

  To complain always brings discredit. Better be a model of self-reliance opposed to the passion of others than an object of their compassion. For it opens the way for the hearer to what we are complaining of, and to disclose one insult forms an excuse for another. By complaining of past offences we give occasion for future ones, and in seeking aid or counsel we only obtain indifference or contempt. It is much more politic to praise one man’s favours, so that others may feel obliged to follow suit. To recount the favours we owe the absent is to demand similar ones from the present, and thus we sell our credit with the one to the other. The shrewd will therefore never publish to the world his failures or his defects, but only those marks of consideration which serve to keep friendship alive and enmity silent.

  130. Do and be seen Doing.

  Things do not pass for what they are but for what they seem. To be of use and to know how to show yourself of use, is to be twice as useful. What is not seen is as if it was not. Even the Right does not receive proper consideration if it does not seem right. The observant are far fewer in number than those who are deceived by appearances. Deceit rules the roost, things are judged by their jackets, and many things are other than they seem. A good exterior is the best recommendation of the inner perfection.

  138. The Art of letting Things alone.

  The more so the wilder the waves of public or of private life. There are hurricanes in human affairs, tempests of passion, when it is wise to retire to a harbour and ride at anchor. Remedies often make diseases worse: in such cases, one has to leave them to their natural course and the moral suasion of time. It takes a wise doctor to know when not to prescribe, and at times the greater skill consists in not applying remedies. The proper way to still the storms of the vulgar is to hold your hand and let them calm down of themselves. To give way now is to conquer by and by. A fountain gets muddy with but little stirring up, and does not get clear by our meddling with it but by our leaving it alone. The best remedy for disturbances is to let them run their course, for so they quiet down.

  149. Know how to put off Ills on Others.

  To have a shield against ill will is a great piece of skill in a ruler. It is not the resort of incapacity, as ill-wishers imagine, but is due to the higher policy of having someone to receive the censure of the disaffected and the punishment of universal detestation. Everything cannot turn out well, nor can everyone be satisfied: it is well, therefore, even at the cost of our pride, to have such a scapegoat, such a target for unlucky undertakings.

  152. Never have a Companion who casts you in the Shade.

  The more he does so, the less desirable a companion he is. The more he excels in quality the more in repute: he will always play first fiddle and you second. If you get any consideration, it is only his leavings. The moon shines bright alone among the stars: when the sun rises she becomes either invisible or imperceptible. Never join one that eclipses you, but rather one who sets you in a brighter light. By this means the cunning Fabula in Martial was able to appear beautiful and brilliant, owing to the ugliness and disorder of her companions. But one should as little imperil oneself by an evil companion as pay honour to another at the cost of one’s own credit. When you are on the way to fortune, associate with the eminent; when arrived, with the mediocre.

  153. Beware of entering where there is a great Gap to be filled.

  But if you do it be sure to surpass your predecessor; merely to equal him requires twice his worth. As it is a fine stroke to arrange that our successor shall cause us to be wished back, so it is policy to see that our predecessor does not eclipse us. To fill a great gap is difficult, for the past always seems best, and to equal the predecessor is not enough, since he has the right of first possession. You must, therefore, possess additional claims to oust the other from his hold on public opinion.

  159. Put up with Fools.

  The wise are always impatient, for he that increases knowledge increase impatience of folly. Much knowledge is difficult to satisfy. The first great rule of life, according to Epictetus, is to put up with things: he makes that the moiety of wisdom. To put up with all the varieties of folly would need much patience. We often have to put up with most from those on whom we most depend: a useful lesson in self-control. Out of patience comes forth peace, the priceless boon which is the happiness of the world. But let him that has no power of patience retire within himself, though even there he will have to put up with himself.

  160. Be careful in Speaking.

  With your rivals from prudence; with others for the sake of appearance. There is always time to add a word, never to withdraw one. Talk as if you were making your will: the fewer words the less litigation. In trivial matters exercise yourself for the more weighty matters of speech. Profound secrecy has some of the lustre of the divine. He who speaks lightly soon falls or fails.

  162. How to triumph over Rivals and Detractors.

  It is not enough to despise them, though this is often wise: a gallant bearing is the thing. One cannot praise a man too much who speaks well of them who speak ill of him. There is no more heroic vengeance than that of talents and services which at once conquer and torment the envious. Every success is a further twist of the cord round the neck of the ill affected, and an enemy’s glory is the rival’s hell. The envious die not once, but as oft as the envied wins applause. The immortality of his fame is the measure of the other’s torture: the one lives in endless honour, the other in endless pain. The clarion of Fame announces immortality to the one and death to the other, the slow death of envy long drawn out.

  163. Never, from Sympathy with the Unfortunate, involve Yourself in his Fate.

  One man’s misfortune is another man’s luck, for one cannot be lucky without many being unlucky. It is a peculiarity of the unfortunate to arouse people’s goodwill who desire to compensate them for the blows of fortune with their useless favour, and it happens that one who was abhorred by all in prosperity is adored by all in adversity. Vengeance on the wing is exchanged for compassion afoot. Yet ‘tis to be noticed how fate shuffles the cards. There are men who always consort with the unlucky, and he that yesterday flew high and happy stands today miserable at their side. That argues nobility of soul, but not worldly wisdom.

  169. Be more careful not to Miss once than to Hit a hundred times.

  No one looks at the blazing sun; all gaze when he is eclipsed. The common talk does not reckon what goes right but what goes wrong. Evil report carries farther than any applause. Many men are not known to the world till they have left it. All the exploits of a man taken together are not enough to wipe out a single small blemish. Avoid therefore falling into error, seeing that ill will notices every error and no success.

  172. Never contend with a Man who has nothing to Lose;

  for thereby you enter into an unequal conflict. The other enters without anxiety; having lost everything, including shame, he has no further loss to fear. He, therefore, resorts to all kinds of insolence. One should never expose a valuable reputation to so terrible a risk, lest what has cost years to gain may be lost in a moment, since a single slight may wipe out much sweat. A man of honour and responsibility has a reputation because he has much to lose. He balances his own and the other’s reputation: he only enters into the contest with the greatest caution, and then goes to work with such circumspection that he gives time to prudence to retire in time and bring his reputation under cover. For even by victory he cannot gain what he has lost by exposing himself to the chances of loss.

  177. Avoid Familiarities in Intercourse.

  Neither use them nor permit them. He that is familiar loses any superiority his influence gives him, and so loses respect. The stars keep their brilliance by not making themselves common. The Divine demands decorum. Every familiarity breeds contempt. In human affairs, the more a man shows, the less he has, for in open communication you communicate the failings that reserve might keep under cover. Familiarity is never desirable; with superiors because it is da
ngerous, with inferiors because it is unbecoming, least of all with the common herd, who become insolent from sheer folly: they mistake favour shown them for need felt of them. Familiarity trenches on vulgarity.

  181. The Truth, but not the whole Truth.

  Nothing demands more caution than the truth: ‘tis the lancet of the heart. It requires as much to tell the truth as to conceal it. A single lie destroys a whole reputation for integrity. The deceit is regarded as treason and the deceiver as a traitor, which is worse. Yet not all truths can be spoken: some for our own sake, others for the sake of others.

  183. Do not hold your Views too firmly.

  Every fool is fully convinced, and everyone fully persuaded is a fool: the more erroneous his judgment the more firmly he holds it. Even in cases of obvious certainty, it is fine to yield: our reasons for holding the view cannot escape notice, our courtesy in yielding must be the more recognised. Our obstinacy loses more than our victory yields: that is not to champion truth but rather rudeness. There be some heads of iron most difficult to turn: add caprice to obstinacy and the sum is a wearisome fool. Steadfastness should be for the will, not for the mind. Yet there are exceptions where one would fail twice, owning oneself wrong both in judgment and in the execution of it.

  187. Do pleasant Things Yourself, unpleasant Things through Others.

  By the one course you gain goodwill, by the other you avoid hatred. A great man takes more pleasure in doing a favour than in receiving one: it is the privilege of his generous nature. One cannot easily cause pain to another without suffering pain either from sympathy or from remorse. In high place one can only work by means of rewards and punishment, so grant the first yourself, inflict the other through others. Have someone against whom the weapons of discontent, hatred, and slander may be directed. For the rage of the mob is like that of a dog: missing the cause of its pain it turns to bite the whip itself, and though this is not the real culprit, it has to pay the penalty.

  189. Utilise Another’s Wants.

  The greater his wants the greater the turn of the screw. Philosophers say privation is non-existent, statesmen say it is all-embracing, and they are right. Many make ladders to attain their ends out of wants of others. They make use of the opportunity and tantalise the appetite by pointing out the difficulty of satisfaction. The energy of desire promises more than the inertia of possession. The passion of desire increases with every increase in opposition. It is a subtle point to satisfy the desire and yet preserve the dependence.

  205. Know how to play the Card of Contempt.

  It is a shrewd way of getting things you want, by affecting to depreciate them: generally they are not to be had when sought for, but fall into one’s hands when one is not looking for them. As all mundane things are but shadows of the things eternal, they share with shadows this quality, that they flee from him who follows them and follow him that flees from them. Contempt is, besides, the most subtle form of revenge. It is a fixed rule with the wise never to defend themselves with the pen. For such defence always leaves a stain, and does more to glorify one’s opponent than to punish his offence. It is a trick of the worthless to stand forth as opponents of great men, so as to win notoriety by a roundabout way, which they would never do by the straight road of merit. There are many we would not have heard of if their eminent opponents had not taken notice of them. There is no revenge like oblivion, through which they are buried in the dust of their unworthiness. Audacious persons hope to make themselves eternally famous by setting fire to one of the wonders of the world and of the ages. The art of reproving scandal is to take no notice of it, to combat it damages our own case; even if credited it causes discredit, and is a source of satisfaction to our opponent, for this shadow of a stain dulls the lustre of our fame even if it cannot altogether deaden it.

  232. Have a Touch of the Trader.

  Life should not be all thought: there should be action as well. Very wise folk are generally easily deceived, for while they know out-of-the-way things they do not know the ordinary things of life, which are much more needful. The observation of higher things leaves them no time for things close at hand. Since they know not the very first thing they should know, and what everybody knows so well, they are either considered or thought ignorant by the superficial multitude. Let therefore the prudent take care to have something of the trader about him – enough to prevent him being deceived and so laughed at. Be a man adapted to the daily round, which if not the highest is the most necessary thing in life. Of what use is knowledge if it is not practical, and to know how to live is nowadays the true knowledge.

  243. Do not be too much of a Dove.

  Alternate the cunning of the serpent with the candour of the dove. Nothing is easier than to deceive an honest man. He believes in much who lies in naught; who does no deceit, has much confidence. To be deceived is not always due to stupidity, it may arise from sheer goodness. There are two sets of men who can guard themselves from injury: those who have experienced it at their own cost, and those who have observed it at the cost of others. Prudence should use as much suspicion as subtlety uses snares, and none need be so good as to enable others to do him ill. Combine in yourself the dove and the serpent, not as a monster but as a prodigy.

  244. Create a feeling of Obligation.

  Some transform favours received into favours bestowed, and seem, or let it be thought, that they are doing a favour when receiving one. There are some so astute that they get honour by asking, and buy their own advantage with applause from others. They manage matters so cleverly that they seem to be doing others a service when receiving one from them. They transpose the order of obligation with extraordinary skill, or at least render it doubtful who has obliged whom. They buy the best by praising it, and make a flattering honour out of the pleasure they express. They oblige by their courtesy and thus make men beholden for what they themselves should be beholden. In this way they conjugate ‘to oblige’ in the active instead of in the passive voice, thereby proving themselves better politicians than grammarians. This is a subtle piece of finesse; a still greater is to perceive it, and to retaliate on such fools’ bargains by paying in their own coin, and so coming buy your own again.

  253. Do not Explain overmuch.

  Most men do not esteem what they understand, and venerate what they do not see. To be valued things should cost dear: what is not understood becomes overrated. You have to appear wiser and more prudent than he requires with whom you deal, if you desire to give him a high opinion of you; yet in this there should be moderation and no excess. And though with sensible people common sense holds its own, with most men a little elaboration is necessary. Give them no time for blame: occupy them with understanding your drift. Many praise a thing without being able to tell why, if asked. The reason is that they venerate the unknown as a mystery, and praise it because they hear it praised.

  270. Do not condemn alone that which pleases all.

  There must be something good in a thing that pleases so many; even if it cannot be explained it is certainly enjoyed. Singularity is always hated, and, when in the wrong, laughed at. You simply destroy respect for your taste rather than do harm to the object of your blame, and are left alone, you and your bad taste. If you cannot find the good in a thing, hide your incapacity and do not damn it straightway. As a general rule bad taste springs from want of knowledge. What all say, is so, or will be so.

  276. Know how to renew your Character,

  with the help both of Nature and of Art. Every seven years the disposition changes, they say. Let it be a change for the better and for the nobler in your taste. After the first seven comes reason, with each succeeding lustre let a new excellence be added. Observe this change so as to aid it, and hope also for betterment in others. Hence it arises that many change their behaviour when they change their position or their occupation. At times the change is not noticed till it reaches the height of maturity. At twenty Man is a Peacock, at thirty a Lion, at forty a Camel, at fifty a Serpent, at sixty a Dog,
at seventy an Ape, at eighty nothing at all.

  284. Do not be Importunate,

  and so you will not be slighted. Respect yourself if you would have others respect you. Be sooner sparing than lavish with your presence. You will thus become desired and so well received. Never come unasked and only go when sent for. If you undertake a thing of your own accord you get all the blame if it fails, none of the thanks if it succeeds. The importunate is always the butt of blame, and because he thrusts himself in without shame he is thrust out with it.

  285. Never die of another’s Ill-luck.

  Notice those who stick in the mud, and observe how they call others to their aid so as to console themselves with a companion in misfortune. They seek someone to help them to bear misfortune, and often those who turned the cold shoulder on them in prosperity give them now a helping hand. There is great caution needed in helping the drowning without danger to oneself.