Here parasitic1 plants had, by means of their tendrils, crept up the shrubbery and stifled2 the greater part of its flowers.
Only a few of them reached the center of the crowded bunches of the grain stalks and of the trailing vines that interlaced the tiny bands which held them against the wall.
One plant alone, of somber3 blossom and rough leaves, was able to flourish even in close proximity4 to the wild verdure. It seemed that this plant had succeeded in avoiding the dangerous entanglements5 of the poisonous plants because of its tenacious6 and fearless qualities, at the same time its shadow was not welcome to the useless and noxious7 creeping plants.
"Behold8, my son," said the Sage9, "and learn how to understand the teachings of nature: The parasitic plants represent negligence10 against the force of which the best of intentions vanish."
Energy, however, succeeds in overcoming these obstacles which increase daily; it marks out its course among entanglements and rises from the midst of the most encumbered11 centers, beautiful and strong.
Ambition and audacity12 show themselves also after having passed through thousands of difficulties and having overcome them all.
Common sense rarely needs to strive; it unfolds itself in an atmosphere of peace, far from the tumult13 of obstructions14 and snares15 that are not easily avoided.
Its flower is less alluring16 than many others, but it never allows itself to be completely hidden through the wild growth of neighboring branches.
It dominates them easily, because it has always kept them at a distance.
Modest but self-sustaining, it is seen blossoming far from the struggles which always retard17 the blossoming of plants and which render their flowering slower and, at times, short-lived.
A most absurd prejudice has occasionally considered common sense to be an inferior quality of mind.
This error arises from the fact that it can adapt itself as well to the most elevated conceptions as to the most elemental mentalities18.
To those who possess common sense is given the faculty19 of placing everything in its proper rank.
It does not underestimate the value of sentiments by attributing to them an exaggerated importance.
It permits us to consider fictitious20 reasons with reservation and of resolutely21 rejecting those that resort to the weapons of hypocrisy22.
Persons who cultivate common sense never refuse to admit their errors.
One may truly affirm that they are rarely far from the truth, because they practise directness of thought and force themselves never to deviate23 from this mental attitude.
Abandoning for a moment his favorite demonstration24 by means of symbolism,
Yoritomo said to us:
"Common sense should be thus defined:
"It is a central sense, toward which all impressions converge25 and unite in one sentiment—the desire for the truth.
"For people who possess common sense, everything is summed up in one unique perception:
"The love of directness and simplicity26.
"All thoughts are found to be related; the preponderance of these two sentiments makes itself felt in all resolutions, and chiefly in the reflections which determine them.
"Common sense permits us to elude27 fear which always seizes those whose judgment28 vacillates; it removes the defiance29 of the Will and indicates infallibly the correct attitude to assume."
And Yoritomo, whose mind delighted in extending his observations to the sociological side of the question, adds:
"Common sense varies in its character, according to surroundings and education.
"The common sense of one class of people is not the same as that of a neighboring class.
"Certain customs, which seem perfectly31 natural to Japan would offend those belonging to the western world, just as our Nippon prejudices would find themselves ill at ease among certain habits customary among Europeans."
"Common sense," he continues, "takes good care not to assail32 violently those beliefs which tradition has transmuted33 into principles.
"However, if direct criticism of those beliefs causes common sense to be regarded unfavorably, it will be welcomed with the greatest reserve and will maintain a certain prudence34 relative to this criticism, which will be equivalent to a proffered35 reproach.
"Common sense often varies as to external aspects, dependent upon education, for it is evident that a diamio (Japanese prince) can not judge of a subject in the same way as would a man belonging to the lowest class of society.
"The same object can become desirable or undesirable37 according to the rank it occupies.
"Must one believe that common sense is excluded from two such incompatible38 opinions?
"No, not at all. An idea can be rejected or accepted by common sense without violating the principles of logic30 in the least.
"If, as one frequently sees, an idea be unacceptable because of having been presented before those belonging to a particular environment, common sense, by applying its laws, will recognize that the point of view must be changed before the idea can become acceptable."
And again, Yoritomo calls our attention to a peculiar39 circumstance.
"Common sense," he says, "is the art of resolving questions, not the art of posing them.
"When taking the initiative it is rarely on trial.
"But the moment it is a case of applying practically that which ingenuity40, science or genius have invented, it intervenes in the happiest and most decisive manner.
"Common sense is the principle element of discernment.
"Therefore, without this quality, it is impossible to judge either of the proposition or the importance of the subject.
"It is only with the aid of common sense that it is possible to distinguish the exact nature of the proposition, submitted for a just appreciation41, and to render a solution of it which conforms to perfect accuracy of interpretation42.
"The last point is essential and has its judicial43 function in all the circumstances of life. Without accuracy, common sense can not be satisfactorily developed, because it finds itself continually shocked by incoherency, resulting from a lack of exactness in the expression of opinions."
If we wish to know what the principal qualities are which form common sense, we shall turn over a few pages and we shall read:
"Common sense is the synthesis of many sentiments, all of which converge in forming it.
"The first of these sentiments is reason.
"Then follows moderation.
"To these one may add:
"The faculty of penetration44;
"The quality consistency45.
"Then, wisdom, which permits us to profit by the lessons of experience.
"A number of other qualities must be added to these, in order to complete the formation of common sense; but, altho important, they are only the satellites of those we have just named.
"Reason is really indispensable to the projection46 of healthy thoughts.
"The method of reasoning should be the exhaustive study of minute detail, of which we shall speak later.
"For the moment we shall content ourselves by indicating, along the broad lines of argument, what is meant by this word reason.
"Reasoning is the art of fixing the relativeness of things.
"It is by means of reasoning that it is possible to differentiate47 events and to indicate to what category they belong.
"It is the habit of reasoning to determine that which it is wise to undertake, thus permitting us to judge what should be set aside.
"How could we guide ourselves through life without the beacon-light of reason? It pierces the darkness of social ignorance, it helps us to distinguish vaguely48 objects heretofore plunged49 in obscurity, and which will always remain invisible to those who are unprovided with this indispensable accessory—the gift of reasoning.
"He who ventures in the darkness and walks haphazard50, finds himself suddenly confronted by obstacles which he was unable to foresee.
"He finds himself frightened by forms whose nature he cannot define, and is often tempted51 to attribute silhouettes52 of assassins to branches of trees, instead of recognizing the real culprit who is watching him from the corner of the wild forest.
"Life, as well as the wildest wilderness53, is strewn with pitfalls54. To think of examining it rapidly, without the aid of that torch called reason, would be imitating the man of whom we have just spoken.
"Many are the mirages55, which lead us to mistake dim shadows for disquieting56 realities, unless we examine them critically, for otherwise we can never ascribe to them their true value.
"Certain incidents, which seem at first sight to be of small importance, assume a primordial57 value when we have explained them by means of reasoning.
"To reason about a thing is to dissect58 it, to examine it from every point of view before adopting it, before deferring59 to it or before rejecting it; in one word, to reason about a thing is to act with conscious volition60, which is one of the phases essential to the conquest of common sense.
"This principle conceded, it then becomes a question of seriously studying the method of reasoning, which we propose to do in the following manner but first it is necessary to be convinced of this truth."
Without reason there is no common sense.
Yoritomo teaches us that, altho moderation is only of secondary importance, it is still indispensable to the attainment61 of common sense.
It is moderation which incites62 us to restrain our impatience63, to silence our inexplicable64 antipathies65 and to put a break on our tempestuous66 enthusiasms.
Can one judge of the aspect of a garden while the tempest is twisting the branches of the trees, tearing off the tendrils of the climbing vines, scattering67 the petals68 of the flowers and spoiling the corollas already in full bloom?
And now, Yoritomo, who loves to illustrate69 his teachings by expressive70 figures of speech, tells us the following story.
"A Japanese prince, on awakening71, one day, demanded lazily of his servants what kind of weather it was, but he forbade them to raise the awnings72 which kept a cool, dim light in his room and shielded his eyes from the strong light from without. The two servants left him reclining upon his divan73 and went into the adjoining room, where the stained-glass windows were not hung with curtains.
"One of them, putting his face close to a yellow-tinted pane36 of glass, exclaimed in admiration74 of the beautiful garden, bathed in the early morning sunlight.
"The second one, directing his gaze to a dark blue pane and, looking through the center, remarked to his companion, I see no sunshine, the day is dreary75 and the clouds cast gloomy shadows upon the horizon.
"Each one returned to relate their impressions of the weather, and the prince wondered at the different visions, unable to understand the reason."
There, concluded the Shogun, that is what happens to people who do not practise moderation.
Those, who see things through the medium of enthusiasm refuse to recognize that they could be deprived of brilliancy and beauty.
The others, those who look upon things from a pessimistic standpoint, never find anything in them save pretexts76 for pouring out to their hearers tales of woe78 and misery79.
All find themselves deceptively allured80; some rush toward illusion, others do not wish to admit the positive chances for success, and both lacking moderation, they start from a basis of false premises81 from which they draw deplorable conclusions, thus defeating future success.
The spirit of penetration, according to the old Nippon philosopher, is not always a natural gift. "It is," said he, "a quality which certain people possess in a very high degree but which in spite this fact should be strengthened by will and discipline.
"One can easily acquire this faculty by endeavoring to foresee the solution of contemporary events; or at least try to explain the hidden reasons which have produced them.
"Great effects are produced, many times, from seemingly unimportant causes, and it is, above all, to the significant details that the spirit of penetration should give unceasing and undivided attention.
"Everything around us can serve as a subject for careful study; political events, incidents which interest family or friends, all may serve as just so many themes for earnest reflection.
"It is always preferable to confine this analysis to subjects in which we have no personal interest; thus we shall accustom82 ourselves to judge of people and things dispassionately and impersonally83. This is the quality of mind necessary to the perfect development of penetration.
"If, for any reason, passion should create confusion of ideas, clearness of understanding would be seriously compromised and firmness of judgment, by deteriorating84, would cast aside the manifestation85 of common sense.
"The spirit consistency is perhaps more difficult to conquer, for it is a combination of many of the qualities previously86 mentioned.
"Its inspiration is drawn87 from the reasoning faculty, it cannot exist without moderation and implies a certain amount of penetration, because it must act under the authority of conviction.
"If you strike long enough in the same place on the thickest piece of iron, in time it will become as thin as the most delicate kakemono [a picture which hangs in Japanese homes].
"It is impossible to define the spirit of consistency more accurately88.
"It is closely related to perseverance89, but can not be confounded with it, because the attributes of consistency have their origin in logic and reason which does not produce one act alone but a series of acts sometimes dependent, always inferred.
"The spirit of consistency banishes90 all thought derogatory to the subject in question; it is the complete investiture of sentiments, all converging91 toward a unique purpose."
This purpose can be of very great importance and the means of attainment multiform, but the dominant92 idea will always direct the continuous achievements; under their different manifestations—and these at times contradictory—they will never be other than the emanation of a direct thought, whose superior authority is closely united to the final success.
Wisdom, continued the philosopher, should be mentioned here only as the forerunner93 which permits us to analyze94 experience.
It is from this never-ending lesson which life teaches us that the wisdom of old age is learned.
But is it really necessary to reach the point of decrepitude95, in order to profit by an experience, actually useless at that time, as is always a posthumous96 conquest.
"Is it not much better to compel its attainment when the hair is black and the heart capable of hope?
"Why give to old age alone the privileges of wisdom and experience?
"It is high time to combat so profound an error.
"Is it not a cruel irony97 which renders such a gift useless?
"Of what benefit is wisdom resulting from experience if it cannot preserve us from the unfortunate seduction of youth?
"Why should its beauty be unveiled only to those who can no longer profit by it?" This is the opinion of Yoritomo, who says:
"What would be thought of one who prided himself on possessing bracelets98 when he had lost his two arms in war?
"It is, therefore, necessary, not only to encourage young people to profit by lessons of wisdom and experience, but, still further, to indicate to them how they can accomplish the result of these lessons.
"It is certain that he who can recall a long life ought to understand better than the young man all the pitfalls with which it is strewn.
"But does he always judge of it without bias99 or prejudice?
"Does he not find acceptable pretexts for excusing his past faults and does he not exaggerate the rewards for excellence100, which have accorded him advantages, due at times to chance or to the force of circumstances?
"Finally, the old man can not judge of the sentiments which he held at twenty years of age, unless it be by the aid of reminiscences, more or less fleeting101, and an infinitely102 attenuated103 intensity104 of representation.
"Emotive perception being very much weakened, the integrity of memory must be less exact.
"Then, in the recession of years, some details, which were at times factors of the initial idea, are less vivid, thus weakening the power of reason which was the excuse, the pretext77, or the origin of the act.
"This is why, altho we may honor the wisdom of the aged105, it is well to acquire it at a time when we may use it as a precious aid.
"To those who insist that nothing is equivalent to personal experience, we shall renew our argument, begging them to meditate106 on the preceding lines, drawing their attention to the fact that a just opinion can only be formed when personal sentiment is excluded from the discussion.
"Is it, then, necessary to have experienced pain in order to prevent or cure it?
"The majority of physicians have never been killed by the disease they treat.
"Does this fact prevent them from combatting disease victoriously107?
"And since we are speaking of common sense we shall not hesitate to invoke108 it in this instance, and all will agree that it should dictate109 our reply.
"Then why could we not do for the soul that which can be done for the body?
"It is first from books, then from the lessons of life that physicians learn the principles underlying110 their knowledge of disease and its healing remedies.
"Is it absolutely indispensable for us to poison ourselves in order to know that such and such a plant is harmful and that another contains the healing substance which destroys the effects of the poison?
"We may all possess wisdom if we are willing to be persuaded that the experience of others is as useful as our own."
The events which multiply about us, Yoritomo says, ought to be, for each master, an opportunity for awakening in the soul of his disciples111 a perfect reasoning power, starting from the inception112 of the premises to arrive at the conclusions of all arguments.
From the repetition of events, from their correlation113, from their equivalence, from their parallelism, knowledge will be derived114 and will be productive of good results, in proportion as egotistical sentiment is eliminated from them; and slowly, with the wisdom acquired by experience, common sense will manifest itself tranquil115 and redoubtable116, working always for the accomplishment117 of good as does everything which is the emblem118 of strength and peace.
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1
parasitic
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| adj.寄生的 | |
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stifled
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| （使）窒息， （使）窒闷( stifle的过去式和过去分词 )； 镇压，遏制； 堵 | |
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somber
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| adj.昏暗的，阴天的，阴森的，忧郁的 | |
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proximity
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| n.接近，邻近 | |
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entanglements
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| n.瓜葛( entanglement的名词复数 )；牵连；纠缠；缠住 | |
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tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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behold
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| v.看，注视，看到 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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negligence
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| n.疏忽，玩忽，粗心大意 | |
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encumbered
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| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
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audacity
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| n.大胆，卤莽，无礼 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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snares
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| n.陷阱( snare的名词复数 )；圈套；诱人遭受失败（丢脸、损失等）的东西；诱惑物v.用罗网捕捉，诱陷，陷害( snare的第三人称单数 ) | |
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alluring
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| adj.吸引人的，迷人的 | |
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retard
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| n.阻止，延迟；vt.妨碍，延迟，使减速 | |
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mentalities
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| n.心态( mentality的名词复数 )；思想方法；智力；智能 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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fictitious
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| adj.虚构的，假设的；空头的 | |
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resolutely
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| adj.坚决地，果断地 | |
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hypocrisy
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| n.伪善，虚伪 | |
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deviate
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| v.(from)背离，偏离 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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converge
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| vi.会合；聚集，集中；(思想、观点等)趋近 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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elude
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| v.躲避，困惑 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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assail
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| v.猛烈攻击，抨击，痛斥 | |
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transmuted
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| v.使变形，使变质，把…变成…( transmute的过去式和过去分词 ) | |
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prudence
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| n.谨慎，精明，节俭 | |
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proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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pane
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| n.窗格玻璃，长方块 | |
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undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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penetration
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| n.穿透，穿人，渗透 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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projection
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| n.发射，计划，突出部分 | |
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differentiate
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| vi.(between)区分；vt.区别；使不同 | |
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vaguely
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| adv.含糊地，暖昧地 | |
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plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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haphazard
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| adj.无计划的，随意的，杂乱无章的 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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52
silhouettes
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| 轮廓( silhouette的名词复数 )； （人的）体形； （事物的）形状； 剪影 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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pitfalls
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| （捕猎野兽用的）陷阱( pitfall的名词复数 )； 意想不到的困难，易犯的错误 | |
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mirages
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| n.海市蜃楼，幻景( mirage的名词复数 ) | |
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disquieting
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| adj.令人不安的，令人不平静的v.使不安，使忧虑，使烦恼( disquiet的现在分词 ) | |
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primordial
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| adj.原始的；最初的 | |
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dissect
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| v.分割；解剖 | |
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deferring
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| v.拖延，延缓，推迟( defer的现在分词 )；服从某人的意愿，遵从 | |
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volition
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| n.意志；决意 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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incites
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| 刺激，激励，煽动( incite的第三人称单数 ) | |
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impatience
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| n.不耐烦，急躁 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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65
antipathies
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| 反感( antipathy的名词复数 )； 引起反感的事物； 憎恶的对象； （在本性、倾向等方面的）不相容 | |
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tempestuous
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| adj.狂暴的 | |
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scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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petals
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| n.花瓣( petal的名词复数 ) | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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awnings
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| 篷帐布 | |
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divan
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| n.长沙发；（波斯或其他东方诗人的）诗集 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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pretexts
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| n.借口，托辞( pretext的名词复数 ) | |
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pretext
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| n.借口，托词 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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allured
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| 诱引，吸引( allure的过去式和过去分词 ) | |
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premises
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| n.建筑物，房屋 | |
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accustom
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| vt.使适应，使习惯 | |
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impersonally
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| ad.非人称地 | |
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deteriorating
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| 恶化，变坏( deteriorate的现在分词 ) | |
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manifestation
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| n.表现形式；表明；现象 | |
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previously
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| adv.以前，先前（地） | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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accurately
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| adv.准确地，精确地 | |
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perseverance
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| n.坚持不懈，不屈不挠 | |
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banishes
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| v.放逐，驱逐( banish的第三人称单数 ) | |
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converging
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| adj.收敛[缩]的，会聚的，趋同的v.（线条、运动的物体等）会于一点( converge的现在分词 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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analyze
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| vt.分析，解析 (=analyse) | |
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decrepitude
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| n.衰老；破旧 | |
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posthumous
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| adj.遗腹的；父亡后出生的；死后的，身后的 | |
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irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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101
fleeting
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| adj.短暂的，飞逝的 | |
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102
infinitely
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| adv.无限地，无穷地 | |
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103
attenuated
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| v.（使）变细( attenuate的过去式和过去分词 )；（使）变薄；（使）变小；减弱 | |
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104
intensity
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| n.强烈，剧烈；强度；烈度 | |
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aged
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| adj.年老的，陈年的 | |
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meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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victoriously
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| adv.获胜地，胜利地 | |
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108
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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109
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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111
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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inception
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| n.开端，开始，取得学位 | |
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113
correlation
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| n.相互关系，相关，关连 | |
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114
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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115
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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116
redoubtable
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| adj.可敬的；可怕的 | |
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117
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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118
emblem
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| n.象征，标志；徽章 | |
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