"This is what may be called to judge with discrimination, otherwise, with common sense.
"Without this faculty4, it is in vain that our memory amasses5 the materials, which must serve us in the comparative examination of facts.
"And this examination can only be spoiled by decrepitude6, if common sense did not succeed in dictating7 its conclusions to us.
"Thanks to this faculty, we possess this accuracy of mind which permits us to discern truth from falsehood.
"It is this power which aids us in distinguishing what we should consider as a duty, as a right, or as a thing conforming to equity8, established by the laws of intelligence.
"Without common sense we should be like an inexperienced gardener, who, for want of knowledge, would allow the tares9 to grow and would neglect the plants whose function is to nourish man.
"In order to conform to the habit of judging with common sense, one ought first to lay down the following principle:
"No fact can exist, unless there is a sufficient motive10 to determine its nature.
"It is when operating on the elements furnished us by common sense that we are able to discern the quality of the object of our attention.
"One day, a sage11, whom people gladly consulted, was asked by what means he had learned to know so well the exact proportion of things, so that he never failed to attribute to them their real value.
"'Why' they added, 'can you foresee so exactly the evil and direct us to that which is right and just?'
"And the superstitious12 people added:
"'Are you not in communication with the spirits, which float in space, which come from the other world?
"Would you not be counseled by voices which we have not the power to hear, and do you not see things which are visible to you alone?'
"'You are right,' replied the saintly man, smiling:
"'I have indeed the power to hear and to see that which you do not perceive; but sorcery has no relation to the power which is attributed to me.
"If you wish, you will be able to possess it in your turn, for my means are not a secret.
"'I keep my eyes and ears open.'
"And as every one burst out laughing, believing it a joke, the sage began again:
"'But this is not all; after having seen and heard, I call to my aid all the qualities which constitute common sense and, thanks to this faculty, I draw my conclusions from my experience, from which enthusiasm, fancy, as well as personal interest are totally excluded.
"'This done, and my judgment13 being formulated14 in my thought, I adapt it to the circumstances, and especially to the material situation and to the mentality15 of those who consult me.'
"From these counsels," thinks the Shogun, "we must draw a precious lesson.
"It is true that an exigency16, physical or moral, can determine, in different individuals, a very different resolution.
"According to the manner of life adopted, or the direction given to one's duties, different resolutions can be made without lacking common sense. It is indisputable that what represents social obligations does not demand the same conduct from the peasant as from the prince.
"We should outrage17 common sense in presenting a workman with a gorgeous robe suitable for great ceremonies, in which to do his work, but reason would be equally outraged18 if one put on a shabby costume to go to the palace of the Mikado."
The nature of resolutions inspired by common sense varies according to environment, the time, and the state of mind in which one is.
These conditions make of this quality a virtue19 really worth acquiring, for it is more difficult to conquer than many others and its effects are of infinite variety.
But as always, Yoritomo, after having signaled the danger, and indicated the remedy, gives us the manner of its application.
That which follows is marked by that simplicity20 of conception and facility of execution which render the doctrine21 of the Nippon philosopher absolutely efficacious.
Instead of losing himself by digressing from his subject and by placing himself on the summits of psychology22, he remains23 with us, puts himself on the level of the most humble24 among us, and says to us all:
"The best way to use common sense in daily life consists in declaring one's honest intentions.
"What should I do if I were in the place of the person with whom I am discussing?
"I found myself one day on the slope of a hill named Yung-Tshi, and I remarked that the majority of the trees were stript of their foliage25.
"The season seeming to me not sufficiently26 advanced for this condition of vegetation, I exprest my astonishment27 to a passer-by, who replied to me:
"'Alas28! This occurs every year at the same time, and it is not well to cultivate trees on the height of Yung-Tshi, for the sun, being too hot, dries them up before the time when the foliage ought to fall.'
"A few days afterward29 my steps lead me on the opposite slope of the same hill.
"There the trees were covered with foliage, still green but uncommon30, and their appearance indicated an unhealthy condition of growth.
"'Alas!' said a man who was working in the hedges to me, 'it is not well to cultivate trees on the height of Tung-Tshi, for the sun never shines there, and they can only acquire the vigor31 they would possess if they were planted in another country.'
"And, altho recognizing the truth of these two opinions, so contradictory32, I could not help thinking that they were the reproduction of those which men, deprived of common sense, express every day.
"The same hill produced a vegetation, affected33 in different ways, by reason of different causes; and the people, instead of taking into consideration how carelessly they had chosen the location of their plantation34, preferred to attribute the defect to the site itself, rather than to their lack of precaution.
"Both of them were suffering from a hurtful exaggeration, but each one explained it in a way arbitrarily exclusive.
"He of the north made out that the sun never shone on the summit of Yung-Tshi, and the inhabitant of the south affirmed that the health-giving shade was unknown there."
This is why it is indispensable to the successful resolution of the thousand and one problems of daily life, both those whose sole importance is derived35 from their multiplicity and those whose seriousness justly demands our attention, to employ the very simple method which prescribes that we place ourselves mentally in the position and circumstances of the person with whom we are discussing.
If each one of the inhabitants of Yung-Tshi had followed this precept36, instead of declaring that the hill never received the sun or that shade never fell upon it, they would each one have thought for himself.
"At what conclusions should I arrive, if I had planted my trees on the opposite side?"
From the reasoning which would have ensued, the following truth would most certainly have been revealed.
"If I were in the other man's place, I should certainly think as he does."
This premise37 once laid down, the conclusion would be reached; all the more exact, because, without abandoning their arguments, each one would present those which it is easy to turn against an adversary38.
Before solving a problem, he who desires to avoid making a mistake must never fail to ask himself this question:
What should I do if my interests were those of the opposite party?
Or, yet again:
What should I reply if my adversaries39 used the same language to me as I purpose using when addressing them?
This method is valuable in that it raises unexpected objections, which the mind would not consider if one had simply studied the question from one's own point of view.
It is a self-evident fact that, according to the state of mind in which we are, things assume different proportions in the rendering40 of judgment on them.
We must not argue as children do, who, not having the sense of calculating distances, ask how the man standing41 near to them will be able to enter his house, which they see far away, and which seems to them of microscopic42 dimensions.
One departs from common sense when one attributes to insignificant43 things a fundamental value.
We neglect to consider it in a most serious way when we adopt principles contrary to the general consensus44 of opinion accredited45 in the environment in which we are living.
"A high dignitary of the court," says Yoritomo, "would be lacking in common sense if he wished to conduct himself as a peasant and, on the other hand, a peasant would give a proof of great folly46 were he to attempt the remodeling of his life on the principles adopted by courtiers.
"He who, passing his life in camps, wished to think and to act like the philosopher, whose books are his principal society, would cause people to doubt his wisdom; and the thinker who should adopt publicly the methods of a swashbuckler would only inspire contempt."
In ordinary life, one ought to consider this faculty of common sense as the ruling principle of conduct.
One can be lacking in thought, in audacity47, in brilliant qualities, if only one possesses common sense.
It takes the place of intelligence in many people, whose minds, unaccustomed to subtle argument, only lend themselves to very simple reasoning.
A versatile48 mentality rarely belongs to such minds, because it is not their forte49 to unfold hidden truths.
It walks in the light and keeps in the very middle of the road, far from the ambushes50 which may be concealed51 by the hedges of the cross-roads.
Many people gifted with common sense but deprived of ordinary intelligence have amassed52 a fortune, but never, no matter how clever he may be, has a man known success, if he has not strictly53 observed the laws of common sense.
It is not only in debates that the presence of this virtue should make itself felt, but every act of our life should be impregnated with it.
There are no circumstances, no matter how insignificant they may appear, where the intervention54 of common sense would be undesirable55.
It is only common sense which will indicate the course of conduct to be pursued, so as not to hurt the feelings or offend the prejudices of other people.
There are great savants, whose science, freed from all puerile56 beliefs, rises above current superstition57.
They would consider it a great lack of common sense if they expounded58 their theories before the humble-minded, whose blind faith would be injured thereby59.
Of two things one is certain: either they would refuse to believe such theories and this display of learning would be fruitless, or their habitual60 credulity would be troubled and they would lose their tranquility without acquiring a conviction sufficiently strong to give them perfect peace of mind.
Even in things which concern health, common sense is applicable to daily life.
It is common sense which will preserve us from excesses, by establishing the equilibrium61 of the annoyances62 which result from them, with reference to the doubtful pleasure which they procure63.
Thanks to common sense, we shall avoid the weariness of late nights and the danger of giving oneself up to the delights of dissipation.
"It is common sense," says the philosopher, "which forces us at a banquet to raise our eyes to the hour-glass to find out how late it is.
"It is under the inspiration of this great quality of mind that we shall avoid putting to our lips the cup already emptied many times.
"Common sense will reflect upon the mirror of our imagination the specter of the day after the orgy; it will evoke64 the monster of the headache which works upon the suffering cranium with its claws of steel; and, at some future day, it will show us precocious65 decrepitude as well as all bodily ills which precede the final decay of those who yield to their passions. It will also impose upon us the performance of duty under the form which it has adopted for each individual.
"Common sense represents for some the care of public affairs; for others those of the family; for us all the great desire to leave intact to our descendants the name which we have received from our fathers.
"For some of those still very young, it is like a lover long desired!
"For sages66 and warriors67, it blows the trumpet68 of glory.
"Finally, common sense is the chosen purpose of every one, courted, demanded, desired or accepted, but it exists, and under the penalty of most serious inconveniences it does not permit us to forget its existence."
Coming down from the heights where he allows himself to be transported at times for a brief moment, Yoritomo tells us the part played by common sense with reference to health.
"Common sense" he assures us, "is the wisest physician whom it is possible to consult.
"If we followed its advice, we should avoid the thousand and one little annoyances of illnesses caused by imprudence.
"The choice of clothing would be regulated according to the existing temperature.
"One would avoid the passing at once from extreme heat to extreme cold.
"One would never proffer69 this stupid reflection: Bah! I shall take care of myself, which impudent70 people declare when exposing themselves carelessly to take cold.
"We should understand that disease is a cause of unparalleled disorder71 and discord72.
"In addition to the thought of possible sufferings, that of grief for those whom we love, joined to the apprehension73 of a cessation of social functions, on whose achievement depends our fortune, would suffice to eliminate all idea of imprudence, if we had the habit of allowing common sense to participate in all our actions of daily life.
"To those who walk under its guidance; it manifests itself without ceasing; it dominates all actions without their being compelled to separate themselves from it.
"It is unconsciously that they appeal to common sense and they have no need of making an effort to follow its laws.
"Common sense is the intelligence of instinct."
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1
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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2
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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investigation
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| n.调查，调查研究 | |
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4
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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amasses
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| v.积累，积聚( amass的第三人称单数 ) | |
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decrepitude
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| n.衰老；破旧 | |
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7
dictating
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| v.大声讲或读( dictate的现在分词 )；口授；支配；摆布 | |
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8
equity
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| n.公正，公平，（无固定利息的）股票 | |
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9
tares
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| 荑；稂莠；稗 | |
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10
motive
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| n.动机，目的；adv.发动的，运动的 | |
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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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superstitious
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| adj.迷信的 | |
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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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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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15
mentality
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| n.心理，思想，脑力 | |
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16
exigency
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| n.紧急；迫切需要 | |
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17
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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18
outraged
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| a.震惊的，义愤填膺的 | |
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19
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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20
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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21
doctrine
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| n.教义；主义；学说 | |
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psychology
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| n.心理，心理学，心理状态 | |
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23
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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25
foliage
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| n.叶子，树叶，簇叶 | |
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26
sufficiently
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| adv.足够地，充分地 | |
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27
astonishment
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| n.惊奇，惊异 | |
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28
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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29
afterward
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| adv.后来；以后 | |
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30
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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31
vigor
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| n.活力，精力，元气 | |
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32
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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affected
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| adj.不自然的，假装的 | |
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34
plantation
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| n.种植园，大农场 | |
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35
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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36
precept
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| n.戒律；格言 | |
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37
premise
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| n.前提；v.提论，预述 | |
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38
adversary
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| adj.敌手，对手 | |
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39
adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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40
rendering
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| n.表现，描写 | |
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41
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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42
microscopic
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| adj.微小的，细微的，极小的，显微的 | |
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43
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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44
consensus
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| n.(意见等的)一致，一致同意，共识 | |
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45
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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46
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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47
audacity
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| n.大胆，卤莽，无礼 | |
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48
versatile
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| adj.通用的，万用的；多才多艺的，多方面的 | |
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49
forte
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| n.长处，擅长；adj.(音乐)强音的 | |
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50
ambushes
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| n.埋伏( ambush的名词复数 )；伏击；埋伏着的人；设埋伏点v.埋伏( ambush的第三人称单数 )；埋伏着 | |
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51
concealed
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| a.隐藏的，隐蔽的 | |
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52
amassed
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| v.积累，积聚( amass的过去式和过去分词 ) | |
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53
strictly
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| adv.严厉地，严格地；严密地 | |
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54
intervention
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| n.介入，干涉，干预 | |
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55
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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56
puerile
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| adj.幼稚的，儿童的 | |
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57
superstition
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| n.迷信，迷信行为 | |
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58
expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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59
thereby
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| adv.因此，从而 | |
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60
habitual
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| adj.习惯性的；通常的，惯常的 | |
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61
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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62
annoyances
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| n.恼怒( annoyance的名词复数 )；烦恼；打扰；使人烦恼的事 | |
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63
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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64
evoke
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| vt.唤起，引起，使人想起 | |
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65
precocious
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| adj.早熟的；较早显出的 | |
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66
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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67
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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68
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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69
proffer
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| v.献出，赠送；n.提议，建议 | |
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70
impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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71
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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72
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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73
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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