When reading certain passages in the manuscripts of Yoritomo, one is forcibly reminded of the familiar phrase: "Nothing is definitely finished among men, for each thing stops only to begin again."
He says, "That many centuries before the great minds constructed altars to the goddess of Reason, they were in search of a divinity to replace the one they had just destroyed.
"If it were proposed to me to build temples which would synthesize my devotion with certain sentiments, my desire would be that those dedicated2 to the Will and to Reason should dominate all others, for then they would be under the protection of powers for good."
In a few pages further on he insists again and again upon the necessity of developing the worship of reason.
"Reasoning," he continues, "is a divinity, around which gravitate a whole world of gods, important but inferior to it.
"Among this people of these idols3, so justly revered4, there is one god which occupies a place apart from the others.
"This god is Common Sense, which gave birth to Reason, and has always been its faithful companion.
"It is, in reality, the controlling force exercising its power to guard reason against the predominating character and nefarious5 tendencies created by self-interest.
"Common sense compels reason to admit principles whose justice it has already recognized, and, at the same time, incites6 reason to reject those whose absurdity7 it has demonstrated.
"Common sense allies itself with reason, in order to make that selection of ideas which personal interest can either set aside entirely8 or modify by illogical inference.
"Reason obeys certain laws, all of which can be united in one sentiment—common sense."
This statement could be illustrated9 symbolically11 by comparing its truth to a fan, whose blades converge12 toward a central point where they remain fixt.
Applying the precept13 to the picture, the old Shogun gives the design which we are faithfully copying.
"In this ideal fan," explains Yoritomo, "not only the true reproduction of the qualities directing the progress of knowledge must be perceived, but the symbol of their development must be traced.
"All of these qualities are born of common sense, to which they are closely allied15, unfolding and disclosing a luminous16 radiance.
"Altho each one may have its autonomy, they never separate, and, even as a fan from which one blade has disappeared can only remain an imperfect object little to be desired, even so, the symbolic10 fan of reasoning, when it does not unite all the required qualities, becomes a mutilated power, which can only betray the destiny originally attributed to it.
"Consequently, starting from common sense as the central point of reasoning, we find, first, perception.
"This is the action by which exterior17 things are brought near to us.
"Perception is essentially18 visual and auditory, altho it influences all our senses.
"For example, the fact of tasting a fruit is a perception.
"The seeing of a landscape is equally one.
"The hearing of a song is also a perception.
"In a word, everything which presents itself to us, coming in contact with one of our senses, is a perception; otherwise, the inception19 of an idea.
"This is the first degree of reasoning.
"Immediately following is memory, without which nothing could be proved.
"It is memory, which, by renewing the motive20 power of reason, allows us to judge of the proportion of things, grasped by the senses in the present as related to those which come to us from the past.
"Without memory it would be impossible to make a mental comparison.
"It would be most difficult to determine the true nature of an event, announced by perception, if an analogous21 sensation, previously22 experienced, had not just permitted us to classify it by close examination or by differentiating23 it.
"Memory is a partial resurrection of a past life, whose reconstruction24 has just permitted us to attribute a true value to the phases of existence.
"It is in preserving the memory of things that we are called upon to compare them and then to judge of them.
"Thought is produced immediately after perception, and the recollection, very often automatic, that it creates within us.
"It is the inception of the idea which it engenders25 by a series of results.
"Thought permits the mind to exercise its judgment26 without allowing itself to be influenced by the greatness or humility27 of the idea.
"By virtue28 of corresponding recollections, it will associate the present perception with the past representations, and will take an extension, more or less pronounced, according to the degree of intellectuality of the thinker, and according to the importance of the object of its reflections.
"But rarely does the idea present itself alone.
"One thought almost always produces the manifestation29 of similar thoughts, which group themselves around the first idea as birds of the same race direct their flight toward the same country.
"Thought is the manifestation of the intellectual life; it palpitates in the brain of men as does the heart in the breast.
"It is thought which distinguishes men from animals, who have only instinct to guide them.
"It can be admitted, however, that this instinct is a kind of obscure thought for these inferior beings, from which reflection is eliminated, or, at least, reveals itself only as a vassal30 of material appetite.
"But with creatures who have intelligence, thought is a superior faculty31, which aids the soul to free itself from the bondage32 of vulgar and limited impressions.
"When perception, memory, and thought unite to form judgment, activity of mind will become necessary, in order to accelerate the production of ideas in extending the field of imagination.
"Moral inertia33 is the most deplorable of all defects; it retards34 intellectual growth and hinders the development of personality.
"It is, in this understanding, the enemy of common sense, for it will admit voluntarily a reasoning power, existing per se, rather than make the necessary effort which will set free the truth and constitute an individual opinion.
"Vulgarity is, then, almost always the sign of mental sloth35.
"It is not infrequent to see a mind of real capacity fall into error, where an intelligence of mediocre36 caliber37 asserts its efficiency. Indifference38 is the most serious obstacle to the attainment39 of judgment.
"Common sense demands a keen alertness of understanding, placed at the disposal of a reflection which appears at times slow of action, but which is long in being manifested only because of the desire to surround itself by all the guaranties of truth concerning the object in question.
"The fifth blade of the fan is the quality of deduction41—the most solid basis for the judgments42 which are formed by common sense.
"By deduction we are able to solve all relative questions with perfect accuracy.
"It is by abstracting reckless contingencies43, and by relying only upon the relativeness of facts, that we can succeed in discovering the truth that there are too many representations as to these facts.
"Deduction is the great support of mental weakness. It helps in discerning proportions, possibilities, even as it helps in skilfully44 avoiding the fear of error."
We shall have occasion to speak more at length of deduction, for Yoritomo devotes many pages to it. We shall, then, defer45 to a future chapter the interesting developments that he discloses on this subject, and we shall continue to study the fan of common sense with him.
"Foresight46," he continues, "is rightly looked upon as one of the indispensable elements in cultivating common sense.
"The faculty of foresight always accompanies common sense, in order to strengthen its qualities of skill and observation.
"One must not confound, as many people are tempted47 to do, foresight and conjecture48.
"The first consists in taking great care to prevent the repetition of unhappy facts which have already existed.
"Foresight will exert an influence on future events by establishing an analogy between them and the actual incidents which, of necessity, will lead to the adoption49 or rejection50 of present projects.
"It is to be observed that all these faculties51 are subordinate, one to the other, and, in proportion to the unfolding of the fan, we can prove that all the blades previously mentioned have concurred52 in the formation of the blade of which we are now speaking.
"In order to foresee disasters it is necessary that the perception—visual or auditory—of said disasters should already have imprest us.
"We have kept intact the memory of them, since it is reconstructed emotion which guides our thoughts.
"These same thoughts, in extending themselves, form groups of thoughts harmonious53 in character, all relative to the one, which is the object of the debate.
"Our mind becomes more active in recalling the incidents, the remembrance of which marks the time which has elapsed between the old perception and the present state of mental absorption.
"The faculty of deduction, which is born of these different mental conflicts, permits me to foresee that circumstances of the same nature will lead to others similar to those we have already mentioned.
"We have merely sketched54 rapidly the scale of sensations which follow each other, in order to reach the explanation of how foresight is formed, this faculty of which we are now speaking.
"By assimilating these present facts with those of the past, we are permitted to draw a conclusion, relating to the same group of results, because of the conformity55 of those past facts to the present questions.
"Foresight is passive; between it and precaution there is the same difference as between theory and practise.
"Precaution is preeminently active, and it marks its first appearance by means of foresight, but does not stop in this effort until it has rendered foresight productive.
"It is well to foresee, but it is precious to preclude56.
"The second part of the act of precaution can, however, only be accomplished57 after having permitted the brain to register the thoughts which determine the first part of this act."
In order to understand this very subtle difference, but very important one, which classifies these two sentiments, the old sage1 gives us the following example:
"Let us suppose," he says, "that, on a beautiful day in spring, a man starts out for an excursion which will last until the dawn of the following day.
"If he has common sense, he will say to himself that the sun will not be shining at the time of his return, that the nights of spring are cold, and that this one will be no exception to the rule.
"This is foresight.
"If common sense, with all its consequences, takes possession of him, it will increase his power of reasoning. He will think that, in order to avoid suffering from the change of temperature, it would be well to cover himself with a cloak.
"And, even tho the sun shone, he would not hesitate to furnish himself with this accessory, which in fact will render him the greatest service.
"This is precaution.
"This quality is indispensable to the formation of the reasoning power; for, in addition to the necessity of foreseeing certain results, it permits also of directing their course, if it be impossible to exempt58 them completely.
"Reasoning is the art of developing, to the highest degree, the suppositions resulting from deduction.
"One is usually mistaken as to the exact meaning of the words 'to reason,' and people seldom attach the importance to them which they should.
"One is apt to think that the gift of reasoning is bestowed59 upon every one.
"Perhaps; but to reason, following the principles of justice and truth, is an operation which can only be performed by minds endowed with common sense.
"In order to arrive at this result, it is essential to impress upon oneself the value of the words, 'to deduct40 accurately,' after having produced the radiation of thoughts which depend upon the object in question, and to foresee the consequences of the facts that a resolution could determine.
"Above all, to avoid contentment with the approximate, which conceals60 many pitfalls61 under false appearances.
"Without permitting oneself to express useless trivialities, not to neglect to become impregnated with those axioms which have been rightfully baptized, 'wisdom of nations.'
"They are generally based on a secular62 observation, and are the product of many generations.
"It would be puerile63 to attach vital importance to them, but one would surely regret having entirely scorned their counsel.
"Too much erudition is at times detrimental64 to reason, based on common sense. Altho fully14 appreciating science, and devoting serious study to it, one would do well to introduce the human element into his knowledge.
"There are some essential truths which modify daily life without, for this reason, lessening65 their importance.
"Some of them are of premature66 development; others are of miniature growth.
"To reason without offending common sense, it is, therefore, indispensable to consider time, place, environment, and all the contingencies which could arise to undermine the importance of reasoning."
After having reviewed all these phases, we shall then extend, in accord with Yoritomo, the last blade of this rudimentary fan, and we shall find judgment.
"This one is the index to that quality of mind called conviction.
"This mental operation consists in drawing together many ideas that their relative characteristics may be determined67.
"This operation takes the place contiguous to reasoning, of which it is the result.
"Judgment determines its character after having registered the reasons which ought to indicate its position; it deducts68 the conclusions imposed by the explanatory principle, and classifies the idea by submitting it to the valuation placed upon it by judgment.
"All judgment is either affirmative or negative.
"It can never be vascillating nor neutral.
"In this last case it will assume the title of opinion, and will attribute to itself the definite qualities which characterize judgment.
"It is, however, at times subjected to certain conditions, where the principles on which it is based are not sufficiently69 defined, and, therefore, becomes susceptible70 to a change, either of form or of nature.
"It is possible, without violating the laws of common sense, to establish a judgment whose terms will be modified by the mutation71 of causes.
"But common sense demands that these different influences should be foreseen, and that these eventualities should be mentioned when pronouncing the judgment."
We have reached the last blade of the symbolic fan, described by the philosopher, for many secondary qualities may be placed between the principle blades.
But faithful to his explanatory method, he wished to indicate to us the broad lines first, and also to state the indispensable faculties constituting common sense, by teaching us their progression and development.
He desired to demonstrate to us also how much all these qualities would be lessened72 in value if they were not united and bound together in the order in which they ought to manifest themselves.
"We have all possest," said he, "some fans whose point of reunion was destroyed in part or altogether lost.
"What becomes of it, then?
"During a certain length of time, always rather short, the blades, after having remained bound together by the thread which holds them, separate, when it is severed73 because of the lack of harmony and of equilibrium74 at their base.
"Very soon, one blade among them detaches itself, and the mutilated fan takes its place in the cemetery75 where sleep those things deteriorated76 because of old age or disuse.
"It is the same with the qualities which we have just enumerated77. As long as they remain attached to their central point, which is common sense, they stand erect78, beautiful and strong, concurring79 in the fertilization of our minds, and in creating peace in our lives.
"But if the point of contact ceases to maintain them, to bind80 them together, to forbid their separating, we shall soon see them fall apart after having escaped from the temporary protection of the secondary qualities.
"For a while we seek to evoke81 them; but recognizing the ruse82 existing in their commands, we shall soon be the first to abandon them, in order to harmonize our favors with the deceptive83 mirage84 of the illusions; at least, if we do not allow ourselves to be tempted by fallacious arguments of vanity.
"In the one as in the other case, we shall become, then, the prey85 of error and ignorance, for common sense is the intelligence of truth."
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1
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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nefarious
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| adj.恶毒的，极坏的 | |
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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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absurdity
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| n.荒谬，愚蠢；谬论 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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symbolically
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| ad.象征地，象征性地 | |
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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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precept
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| n.戒律；格言 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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allied
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| adj.协约国的；同盟国的 | |
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luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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inception
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| n.开端，开始，取得学位 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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analogous
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| adj.相似的；类似的 | |
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previously
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| adv.以前，先前（地） | |
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differentiating
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| [计] 微分的 | |
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reconstruction
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| n.重建，再现，复原 | |
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engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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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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humility
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| n.谦逊，谦恭 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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manifestation
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| n.表现形式；表明；现象 | |
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vassal
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| n.附庸的；属下；adj.奴仆的 | |
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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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bondage
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| n.奴役，束缚 | |
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inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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retards
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| 使减速( retard的第三人称单数 )； 妨碍； 阻止； 推迟 | |
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sloth
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| n.[动]树懒；懒惰，懒散 | |
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mediocre
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| adj.平常的，普通的 | |
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caliber
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| n.能力；水准 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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deduct
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| vt.扣除，减去 | |
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deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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contingencies
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| n.偶然发生的事故，意外事故( contingency的名词复数 )；以备万一 | |
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skilfully
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| adv. (美skillfully)熟练地 | |
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defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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foresight
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| n.先见之明，深谋远虑 | |
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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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conjecture
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| n./v.推测，猜测 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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51
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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concurred
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| 同意（concur的过去式与过去分词形式） | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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conformity
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| n.一致，遵从，顺从 | |
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preclude
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| vt.阻止，排除，防止；妨碍 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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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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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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puerile
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| adj.幼稚的，儿童的 | |
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detrimental
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| adj.损害的，造成伤害的 | |
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lessening
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| 减轻，减少，变小 | |
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premature
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| adj.比预期时间早的；不成熟的，仓促的 | |
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determined
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| adj.坚定的；有决心的 | |
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deducts
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| v.扣除，减去( deduct的第三人称单数 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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mutation
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| n.变化，变异，转变 | |
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72
lessened
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| 减少的，减弱的 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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75
cemetery
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| n.坟墓，墓地，坟场 | |
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76
deteriorated
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| 恶化，变坏( deteriorate的过去式和过去分词 ) | |
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77
enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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78
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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79
concurring
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| 同时发生的，并发的 | |
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80
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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81
evoke
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| vt.唤起，引起，使人想起 | |
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82
ruse
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| n.诡计，计策；诡计 | |
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83
deceptive
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| adj.骗人的，造成假象的，靠不住的 | |
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84
mirage
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| n.海市蜃楼，幻景 | |
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85
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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