Impulse is a form of cerebral3 activity which, forces us to make a movement before the mind is able to decide upon it by means of reflection or reasoning. The Shogun deals with it at length and defines it thus:
"Impulse is an almost direct contact between perception and result.
"Memory, thought, deduction4, and, above all, reason are absolutely excluded from these acts, which are never inspired by intellectuality.
"The impression received by the brain is immediately transmuted6 into an act, similar to those acts which depend entirely7 on automatic memory.
"It is certain in making a series of movements, which compose the act of walking upstairs or the action of walking from one place to another, we do not think of analyzing8 our efforts and this act of walking almost limits itself to an organic function, so little does thought enter into its composition.
"In the case of repeated impulses, it can be absolutely affirmed that substance is the antecedent and postulate9 of the essence of being.
"Substance comprises all corporal materialities: instinctive10 needs, irrational11 movements, in a word, all actions where common sense is not a factor.
"Essence is that imponderable part of being which includes the soul, the mind, the intelligence, in fact the entire mentality12.
"It is this last element of our being which poetizes our thoughts, classifies them, and leads us to common sense, by means of reasoning and judgment13.
"He who, having received an injury from his superior, replies to it at once by corresponding affront14, is absolutely sure to become the victim of his impulses.
"It is only when his act is consummated15, that he will think of the consequences which it can entail16; the loss of his employment first, then corporal punishment, in severity according to the gravity of the offense17; lastly, misery18, perhaps the result of forced inactivity.
"On the contrary, the man endowed with common sense will reflect in a flash, by recalling all the different phases which we have described. His intelligence, being appealed to, will represent to him the consequences of a violent action.
"He will find, in common sense, the strength not to respond to an injury at once; but will not forego the right, however, of avenging19 himself under the guise20 of a satisfaction which will be all the more easily accorded to him as his moderation will not fail to make an impression in his favor."
"There is, between common sense and impulse," says Yoritomo, "the difference that one would find between two coats, one of which was bought ready-made, while the other, after being cut according to the proportions of the one who is to wear it, was sewed by a workman to whom all the resources of his art are known."
If impulses adopt the same character for every one, common sense adapts itself to the mind, to the sensitiveness, to the worth of him who practises it; it is a garment which is adjusted to the proportions of its owner, and, according to his taste, is elaborate or simple.
Certain people have a tendency to confound intuition and impulse.
These two things, really very different in essence, are only related by spontaneity of thought which gives them birth.
But whereas intuition, a sensation altogether moral, concisely21 stated, is composed of mental speculations22, impulses always resolve themselves into acts and resolutions to act.
Intuition is a sort of obscure revelation, which reason controls only after its formation.
Impulse never engages common sense in the achievements which it realizes. It never decides upon them in advance, and almost always engenders23 regrets.
It is the result of a defeat in self-control, which will-power and the power of reasoning alone can correct.
Intuition is less spontaneous than impulse.
It is a very brief mental operation, but, nevertheless, very real, which, very indistinctly, touches lightly all the phases of reasoning, in order to reach a conclusion so rapidly that he who conceives it has difficulty in making the transformations24 of the initial thought intelligible25.
It is none the less true that intuition is always inspired by a predicted reflection, but, in spite of this fact, an existing reflection.
Impulse, on the contrary, only admits instinct as its source of existence.
It is the avowed26 enemy of common sense, which counsels the escape from exterior27 insinuations that one may concentrate, in order to listen to the voice which dictates29 to us the abstinence from doing anything until after making a complete analysis of the cause which agitates30 us.
Some philosophers have sought to rank inspiration under the flag of impulse, which they thought to defend; yes, even to recover esteem31 under this new form.
"We should know how to stand on guard," says Yoritomo, "against this fatal error."
"Inspiration," says he, "is rarely immobilized under the traits which characterized its first appearance.
"Before expressing itself in a work of art or of utility, it was the embryo32 of that which it must afterward33 personify.
"The ancients when relating that a certain divinity sprang, fully34 armed, from the head of a god, accredited35 this belief to instantaneous creation.
"If musicians, painters, poets, and inventors want to be sincere, they will agree that, between the thought which they qualify as inspiration, and its tangible36 realization37, a ladder of transformations has been constructed, and that it is only by progressive steps that they have attained38 what seemed to them the nearest to perfection."
Impulse, then, is only distantly related to inspiration and intuition.
Let us add that these gifts are very often only the fruit of an unconscious mental effort, and that, most of the time, the thoughts, which in good faith one accepts as inspiration or intuition, are only nameless reminiscences, whose apparition39 coincides with an emotional state of being, which existed at the time of the first perception.
There, again, the presence of reasoning is visible, and also the presence of common sense, which tries to convert into a work of lasting40 results those impressions which would probably remain unproductive without the aid of these two faculties41.
Impulses are, most of the time, the vassals42 of material sensations.
Definite reasoning and impartial43 judgment, inspired by common sense, are rarely the possession of a sick man.
Sufferings, in exposing him to melancholy44, make him see things in a defective45 light; the effort of thinking fatigues46 his weak brain, and the fear of a resolution which would force him to get out of his inactivity has enormous influence upon the deductions47 which dictate28 his judgment.
Before discussing the advantages of conflict, he will instinctively48 resign himself to inertia49.
If, on the contrary, his temperament50 disposes him to anger, he will compromise an undertaking51 by a spontaneous violence, which patience and reflection would otherwise have made successful. It is possible also that a valiant52 soul is unable to obey a weak body, and that instinct, awakened53 by fear, leads one on to the impulsive desires of activity.
Inadequate54 food or excessive nourishment55 can produce impulses of a different nature, but these differences are wholly and completely distinct as to character.
The most evident danger of impulses lies in the scattering56 of mental forces, which, being too frequently called upon, use themselves up without benefiting either reason or common sense.
The habit of indulging in movements dictated57 only by instinct, in suppressing all the phases of judgment leaves infinitely58 more latitude59 to caprice, which exists at the expense of solid judgment.
Perception, being related to that which interests our passions, by getting in direct contact with the action which should simply be derived60 from a deduction, inspired by common sense, multiplies the unreflected manifestations61 and produces waste of the forces, which should be concentrated on a central point, after having passed through all the phases of which we have spoken.
In addition, the permanency of resolutions is unknown to impulsive people.
Their tendency, by leading them on toward instantaneous solutions, allows them to ignore the benefits of consistency62.
"They are like unto a peasant," said the old Nippon, "who owned a field in the country of Tokio. Scarcely had he begun to sow a part of the field when, under the influence of an unhappy impulse, he plowed63 up the earth again in order to sow the ground with a new seed.
"If he heard any one speak of any special new method of cultivation64, he only tried it for a short while, and then abandoned it, to try another way.
"He tried to cultivate rice; then, before the time for harvesting it, he became enthusiastic for the cultivation of chrysanthemums65, which he abandoned very soon in order to plant trees, whose slow development incited66 him to change his nursery into a field of wheat.
"He died in misery, a victim of his having scorned the power of consistency and common sense."
Now Yoritomo, after having put us on our guard against impulses, shows us the way to conquer these causes of disorder67.
"To control unguarded movements, which place us on a level with inferior beings. That is," said he "in making us dependent on one instinct alone. This is," said he, "to take the first step toward the will to think, which is one of the forms of common sense.
"In order to reach this point, the first resolution to make is to escape from the tyranny of the body, which tends to replace the intellectual element in impulsive people.
"When I was still under the instruction of my preceptor, Lang-Ho, I saw him cure a man who was affected68 with what he called 'The Malady69 of the First Impulse.'
"Whether it concerned good actions or reprehensible70 ones, this man always acted without the least reflection.
"To launch a new enterprise, which the most elementary common sense condemned71, he gave the greater part of his fortune in a moment of enthusiasm.
"He allowed himself to commit acts of violence which taught him severe lessons.
"Finally, vexed72 beyond measure, dissatisfied with himself and others, he so brutally73 maltreated a high dignitary in a moment of violent anger that the latter sent for him that he might punish him. Learning of this, the man, crazy with rage, rushed out of his house in order to kill the prince with his own hand.
"It was in this paroxysm of passion that my master met him. Like all impulsive people, he was full of his subject, and, joining the perception of the insult to the judgment of it, which his instinct had immediately dictated to him, he did not conceal74 his murderous intentions.
"My master, by means of a strategy, succeeded in dissuading75 him from accomplishing his revenge that day. He persuaded him that the prince was absent and would only return to town upon the following day.
"The man believed him, and allowed himself to be taken to the house of Lang-Ho.
"But it was in vain that Lang-Ho unfolded all his most subtle arguments. Neither the fear of punishment, nor the hope of pardon, could conquer the obstinacy76 which can always be observed in impulsive people when their resolution has not accomplished77 its purpose.
"It was then that my master employed a ruse78, whose fantastic character brings a smile, but which, however, demonstrates a profound knowledge of the human heart when acting79 under the influence of common sense.
"During the sleep of his guest, Lang-Ho took off his robe, replacing it by a garment made of two materials. One was golden yellow, the other a brilliant green. After attacks of terrible anger, in spite of the solicitation80 of his impulsive nature which incited him to go out, he did not dare to venture into the streets in such a costume.
"That which the most subtle arguments had been unable to accomplish, was obtained through fear of ridicule81.
"Two days passed; his fury was changed into great mental exhaustion82, because impulsive people can not withstand the contact with obstacles for any length of time.
"It was this moment which my master chose to undertake the cure, in which he was so vitally interested.
"With the most delicate art, he explained to the impulsive man all the chain of sentiments leading from perception to judgment.
"He caused common sense to intervene so happily that the man was permeated83 by it. My master kept him near by for several weeks, always using very simple arguments to combat the instinctive resolutions which were formulated84 in his brain many times a day.
"Common sense, thus solicited85, was revealed to the impulsive one, and appeared like a peaceful counselor86.
"The ridiculous and odious87 side of his resolution was represented to him with such truth that he embraced Lang-Ho, saying:
"'Now, Master, I can go away, and your mind can be at rest about me.
"'The arguments of common sense have liberated88 me from bondage89 in which my lack of reflection held me.
"'I return to my home, but, I beg of you, allow me to take away this ridiculous costume which was my savior.
"'I wish to hang it in my home, in the most conspicuous90 place, that, from the moment my nature incites91 me to obey the commands of impulse, I may be able to look at once upon this garment, and thus recall your teachings, which have brought sweetness and peace into my life.'"
All those who are inclined to act by instinct should follow this example, not by dressing92 up in a ridiculous robe half green and half yellow, but by placing obstacles in the way of the accomplishment93 of impulsive acts, which the dictates of common sense would not sanction.
"For those whose mind possess a certain delicacy," again says the old master, "these obstacles will be of a purely94 moral order, but for those who voluntarily allow themselves to be dominated by a diseased desire for action, obstacles should adopt a tangible form; the difficulty in conquering anything always makes impulsive people reflect a little.
"Under the immediate5 impression of the perception of an act they are ready for a struggle to the death; but this ardor95 is quickly extinguished, and inertia, in its turn, having become an impulse, makes them throw far away from them the object which determined96 the effort.
"In proportion as they encounter obstacles, which they have taken the precaution to raise, the encroachment97 of the impression will make itself less felt.
"The mere98 fact of having foreseen will become a matter for reflection for them.
"The feeling of the responsibilities will be roused in them, and they will understand how difficult it is to escape the consequences of impulsive acts."
Would one not say that these lines had been written yesterday?
More than ever our age of unrest makes us the prey99 of impulses, and to the majority of our contemporaries, the robe, half green and half yellow (by recalling to them the worship of common sense), will become a fetish, more precious than all the amulets100 with which superstition101 loves to adorn102 logic103, or to incorporate fantastic outline in the classic setting of beautiful jewels.
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1
impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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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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cerebral
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| adj.脑的，大脑的；有智力的，理智型的 | |
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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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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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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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7
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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analyzing
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| v.分析；分析( analyze的现在分词 )；分解；解释；对…进行心理分析n.分析 | |
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postulate
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| n.假定，基本条件；vt.要求，假定 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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irrational
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| adj.无理性的，失去理性的 | |
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mentality
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| n.心理，思想，脑力 | |
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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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affront
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| n./v.侮辱，触怒 | |
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consummated
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| v.使结束( consummate的过去式和过去分词 )；使完美；完婚；（婚礼后的）圆房 | |
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entail
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| vt.使承担，使成为必要，需要 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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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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avenging
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| adj.报仇的，复仇的v.为…复仇，报…之仇( avenge的现在分词 )；为…报复 | |
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guise
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| n.外表，伪装的姿态 | |
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concisely
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| adv.简明地 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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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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transformations
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| n.变化( transformation的名词复数 )；转换；转换；变换 | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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exterior
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| adj.外部的，外在的；表面的 | |
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dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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agitates
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| 搅动( agitate的第三人称单数 )； 激怒； 使焦虑不安； （尤指为法律、社会状况的改变而）激烈争论 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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embryo
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| n.胚胎，萌芽的事物 | |
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afterward
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| adv.后来；以后 | |
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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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accredited
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| adj.可接受的；可信任的；公认的；质量合格的v.相信( accredit的过去式和过去分词 )；委托；委任；把…归结于 | |
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tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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realization
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| n.实现；认识到，深刻了解 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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apparition
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| n.幽灵，神奇的现象 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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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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vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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impartial
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| adj.(in,to)公正的，无偏见的 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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fatigues
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| n.疲劳( fatigue的名词复数 )；杂役；厌倦；（士兵穿的）工作服 | |
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deductions
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| 扣除( deduction的名词复数 )； 结论； 扣除的量； 推演 | |
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instinctively
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| adv.本能地 | |
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inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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temperament
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| n.气质，性格，性情 | |
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undertaking
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| n.保证，许诺，事业 | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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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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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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infinitely
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| adv.无限地，无穷地 | |
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latitude
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| n.纬度，行动或言论的自由(范围)，(pl.)地区 | |
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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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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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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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plowed
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| v.耕( plow的过去式和过去分词 )；犁耕；费力穿过 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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chrysanthemums
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| n.菊花( chrysanthemum的名词复数 ) | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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affected
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| adj.不自然的，假装的 | |
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malady
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| n.病，疾病(通常做比喻) | |
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reprehensible
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| adj.该受责备的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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73
brutally
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| adv.残忍地，野蛮地，冷酷无情地 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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dissuading
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| 劝（某人）勿做某事，劝阻( dissuade的现在分词 ) | |
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76
obstinacy
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| n.顽固；（病痛等）难治 | |
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77
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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78
ruse
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| n.诡计，计策；诡计 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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80
solicitation
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| n.诱惑；揽货；恳切地要求；游说 | |
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81
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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82
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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83
permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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84
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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85
solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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86
counselor
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| n.顾问，法律顾问 | |
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87
odious
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| adj.可憎的，讨厌的 | |
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88
liberated
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| a.无拘束的，放纵的 | |
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bondage
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| n.奴役，束缚 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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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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dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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purely
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| adv.纯粹地，完全地 | |
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ardor
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| n.热情，狂热 | |
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96
determined
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| adj.坚定的；有决心的 | |
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encroachment
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| n.侵入，蚕食 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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99
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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100
amulets
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| n.护身符( amulet的名词复数 ) | |
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101
superstition
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| n.迷信，迷信行为 | |
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102
adorn
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| vt.使美化，装饰 | |
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103
logic
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| n.逻辑(学)；逻辑性 | |
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