"This quality," said the philosopher, "is obscure and intangible, like the air we breathe.
"Like the air we breathe, it is necessary to our existence, it surrounds us, envelops4 us, and is indispensable to the harmony of our mental life.
"To acquire this precious gift, many conditions are obligatory5, the principle ones being:
"Sincerity6 of perception.
"Art of the situation.
"Attention.
"Approximation.
"Experience.
"Comparison.
"Analysis.
"Synthesis.
"Destination.
"Direction.
"And lastly the putting of the question.
"It is very clear that without exactness of perception we could not pretend to judge justly; it would then be impossible for us to hear the voice of common sense, if we did not strive to develop it.
"Perception is usually combined with what they call in philosophical7 language adaptation.
"Otherwise it is difficult, when recognizing a sensation, not to attribute it at once to the sentiment which animated8 it at the time of its manifestation9.
"The first condition, then, in the acquiring of common sense is to maintain perfection in all its pristine10 exactness, by abstracting the contingencies11 which could influence us.
"If we do not endeavor to separate from our true selves the suggestions of sense-consciousness, we shall reach the point where perception is transformed into conception, that is to say, we shall no longer obtain reality alone, but a modified reality.
"With regard to perception, if we understand its truthfulness12; it will be a question for reawakening it, of placing ourselves mentally in the environment where it was produced, and of awakening13 the memory, so as to be able to distinguish, without mistake, the limits within which it is narrowly confined.
"The art of situation consists in reproducing, mentally, past facts, allowing for the influence of the surroundings at that time, as compared with the present environment.
"One must not fail to think about the influences to which one has been subjected since this time.
"It is possible that life during its development in the aspirant14 to common sense may have changed the direction of his first conceptions either by conversation or by reading or by the reproduction of divers15 narrations16.
"It would then be a lack of common sense to base an exact recollection of former incidents on the recent state of being of the soul, without seeking to reproduce the state of mind in which one was at the epoch17 when those incidents occurred.
"Activity of mind, stimulated18 to the utmost, is able to give a color to preceding impressions, which they never have had, and, in this case again, the recollection will be marred19 by inexactness.
"The art of situation requires the strictest application and on this account it is a valuable factor in the acquirement of common sense.
"Attention vitalizes our activity in order to accelerate the development of a definite purpose toward which it can direct its energy.
"It could be analyzed21 as follows:
"First, to see;
"Secondly22, to hear.
"The functions of the other senses come afterward23, and their susceptibility can attract our attention to the sensations which they give us, such as the sense of smell, of touch, of taste.
"These purely24 physical sensations possess, however, a moral signification, from which we are permitted to make valuable deductions25.
"The first two have three distinct phases:
"First degree, to see.
"Second degree, to look.
"Third degree, to observe.
"If we see a material, its color strikes us first and we say: I have seen a red or yellow material, and this will be all.
"Applying ourselves more closely, we look at it and we define the peculiarities27 of the color. We say: it is bright red or dark red.
"In observing it we determine to what use it is destined28.
"The eye is attracted by:
"The color.
"The movement.
"The form.
"The number.
"The duration.
"We have just spoken of the color.
"The movement is personified by a series of gestures that people make or by a series of changes to which they subject things.
"The form is represented by the different outlines.
"The number by their quantity.
"The duration by their length; one will judge of the length of time it takes to walk a road by seeing the length of it.
"The act of listening is divided into three degrees.
"First degree, to hear.
"Second degree, to understand.
"Third degree, to reflect.
"If some one walking in the country hears a dog bark he perceives first a sound: this is the act of hearing.
"He will distinguish that this sound is produced by the barking of a dog; this is the act of understanding.
"Reflection will lead him then to think that a house or a human being is near, for a dog goes rarely alone.
"If the things which are presented to our sight are complex, those which strike our ears are summed up in one word, sound, which has only one definition, the quality of the sound.
"Then follow the innumerable categories of sound that we distinguish only by means of comprehension and reflection, rendered so instinctive30 by habit that we may call them automatic, so far as those which relate to familiar sounds.
"The example which we have just given is a proof of this fact.
"Let us add that this habit develops each sensitive faculty31 to its highest degree.
"The inhabitants of the country can distinguish each species of bird by listening to his song; and the hermits32, the wanderers, those who live with society on a perpetual war footing, perceive sounds which would not strike the ears of civilized33 people.
"Approximation is also one of the stones by whose aid we construct the edifice34 of common sense.
"Concerning the calculations of probabilities, the application of approximation will allow us to estimate the capacity or the probable duration of things.
"We can not say positively35 whether a man will live a definite number of years but we can affirm that he will never live until he is two hundred.
"There are, for approbation36, certain known limits which serve as a basis for the construction of reasoning, inspired by common sense.
"It can be affirmed, in a positive way, that, if the trunk of a tree were floating easily, without sinking to the bottom of the water, it would not float the same if thirty men were to ride astride of it.
"The initial weight of the tree permits it to maintain itself on the surface; but if it be increased to an exaggerated total, we can, without hesitation37, calculate indirectly38 the moment when it will disappear, dragging with it the imprudent men who trusted themselves to it.
"Everything in life is a question of approximation.
"The house which is built for a man will be far larger than the kennel39, destined to shelter a dog, because the proportions have been calculated, by approximation, according to the relative difference between the stature40 of the human and canine41 species.
"Clothing is also suited to the temperature.
"One naturally thinks that, below a certain degree of cold, it is necessary to change light clothes for those made of thicker material.
"As with the majority of the constructive42 elements of common sense, approximation is always based on experience.
"It draws its conclusions from the knowledge of known limitations, whose affirmation serves as a basis for the argument which determines deduction26 in a most exact manner.
"Experience itself depends on memory, which permits us to recall facts and to draw our conclusions from them, on which facts reasoning is based."
The Shogun does not fail to draw our attention to the difference between experience and experimentation43.
"This last," said he, "only serves to incite44 the manifestation of the first.
"It consists of determining the production of a phenomenon whose existence will aid us in establishing the underlying45 principles of an observation which interprets the event.
"That is what is called experience.
"Comparison is a mental operation which permits us to bring things that we desire to understand to a certain point.
"It is comparison which has divided time according to periods, which the moon follows during its entire length.
"It is by comparing their different aspects and by calculating the duration of their transformations46, that men have been able to divide time as they do in all the countries of the world.
"The science of numbers is also born of comparison, which has been established between the quantities that they represent.
"This is the art of calculating the differences existing between each thing, by determining the relativeness of their respective proportions.
"Comparison acts on the mind automatically, as a rule.
"It is indispensable to the cultivation of common sense, for it furnishes the means of judging with full knowledge of all the circumstances.
"Analysis is an operation, which consists of separating each detail from the whole and of examining these details separately, without losing sight of their relationship to the central element.
"Analysis of the same object, while being scrupulously47 exact, can, however, differ materially in its application, according to the way that the object is related to this or that group of circumstances.
"There are, however, immutable48 things.
"For example: the letters of the alphabet, the elementary sounds, the colors etc., etc.
"It suffices to quote only these three elements; one can easily understand that the most elaborate manuscript is composed of only a definite number of letters always repeating themselves, whose juxtaposition49 forms phrases, then chapters, and finally the complete work.
"Music is composed only of seven sounds whose different combinations produce an infinite variety of melodies.
"Elementary colors are only three in number.
"All the others gravitate around them.
"Therefore, these same letters, these same notes, these same colors, according to their amalgamation50, can change in aspect and cooperate in the production of different effects.
"The same letters can express, according to the order in which they are placed, terror or confidence, joy or grief.
"The same is true of notes and colors.
"Common sense ought then, considering these rules, to know how to analyze20 all the details and, having done this, to coordinate51 and to classify them, in order to distinguish them easily.
"Coordination52 and classification form an integral part of common sense."
And Yoritomo, who delights in reducing the most complex questions to examples of the rarest simplicity53, says to us:
"I am supposing that one person says to another, I have just met a negro. The interlocutor, as well as he who mechanically registers this fact, without thinking, gives himself up to analysis and to coordination which always precedes synthesis.
"Without being aware of this mental action, their minds will be occupied first with the operations of perception then of classification.
"This negro was a man of a color which places him in a certain group of the human race.
"It is always thus that common sense proceeds, its principal merit being to know how to unite present perceptions with those previously54 cognized, then to understand how to coordinate them so as to be able to group them concretely, that is to say, to synthesize them.
"Destination is defined as the purpose or object, born of deduction and of classification.
"Destination does not permit of losing sight of the end which is proposed.
"It allows the consideration of the purpose to predominate always, and directs all actions toward this purpose, these actions being absolutely the demonstrations55 of this unique thought.
"Habits, acquired in view of certain realizations56, ought to be dropt from the moment the purpose is accomplished57, or that it is weakened."
It is by absolutely perpetuating58 those habits, whose pretext59 has disappeared, that one sees the achievement of certain actions which have been roughly handled by common sense.
"There are," again says the philosopher, "certain customs, whose origin it is impossible to remember; at the time of their birth, they were engendered60 by necessity, but even tho their purpose be obliterated61, tradition has preserved them in spite of everything, and those who observe them do not take into consideration their absurdity62.
"People of common sense refrain from lending themselves to these useless practises, or, if they consent to allow them a place in their thoughts it is that they attribute to them some reason for existence, either practical or sentimental63."
Direction is indicated by circumstances, by environment, or by necessity.
There is direction of resolutions as well as direction of a journey; it is necessary, from the beginning, to consider well the choice of a good route, after having done everything possible to discriminate64 carefully between it and all other routes proposed.
It happens, however, that the way leads also through the cross-roads; it is even indispensable to leave the short cuts in order to trace the outline of the obstacles.
Direction is, then, an important factor in the acquiring of common sense.
The putting of the question takes its character from comparison, from experience, and principally from approximation; but it is in itself a synthesis of all the elements which compose common sense.
He who wishes to acquire common sense should be impregnated with all that has preceded.
Then he will discipline himself, so as to be able to judge, by himself, of the degree of reason which he has the right to assume.
He will begin by evoking65 some subject, comparing its visual forms with, those forms which he understands the best, in other words, to the perceptions which are the most familiar to him.
If it concerns a question to be solved, he will try to recall some similar subject, and establish harmony, by making them both relative to a common antecedent.
Yoritomo advises choosing simple thoughts for the beginning.
"One will say, for example:
"Such a substance is a poison; the seeds of this fruit contain a weak dose of it; these seeds could then become a dangerous food, if one absorbed a considerable quantity.
"Common sense will thus indicate a certain abstaining66 from eating of it.
"Then one may extend his argument to things of a greater importance, but taking great care to keep within the narrow limits of rudimentary logic67.
"One must be impregnated with this principle:
"Two things equal to a third demand an affirmative judgment68 or decision.
"In the opposite case the negative deduction is enjoined69.
"It is by deductions from the most ordinary facts that one succeeds in making common sense intervene automatically in all our judgments70.
"What would be thought of one who, finding himself in a forest at the time of a violent storm, would reason as follows:
"First: The high summits attract lightning.
"Secondly: Here is a giant tree.
"Thirdly: I'm going to take refuge there.
"Then it is that common sense demands that the state his three propositions as follows:
"First: High summits attract lightning.
"Secondly: Here is a giant tree.
"Thirdly: I'm going to avoid its proximity71 because it will surely be dangerous.
"If he acted otherwise; if, in spite of his knowledge of the danger, he took shelter under the branches of the gigantic tree, exposing himself to be struck by lightning, one could, in this case, only reproach him with imprudence and lay the blame to the lack of common sense which allowed him to perform the act that logic condemned72."
Now the old Nippon speaks to us of the means to employ, that we may avoid pronouncing too hasty judgments, which are always, of necessity, weakened by a too great indulgence for ourselves and at the same time too great a severity for others.
"I was walking one day," said he, "on the shores of a lake, when I discovered a man sitting at the foot of a bamboo tree, in an attitude of the greatest despair.
"Approaching him, I asked him the cause of his grief.
"'Alas73!' said he to me, 'the gods are against me; everything which I undertake fails, and all evils crush me.
"'After the one which has just befallen me only one course of action is left to me, to throw myself in the lake. But I am young, and I am weeping for myself before resolving to take such a step.'
"And he related to me how, after many attempts without success, he had at last gained a certain sum of money, the loss of which he had just experienced.
"In what way did you lose it?" I asked him.
"'I put it in this bag.'
"'Has some one stolen it?'
"'No, it has slipt through this rent.'
"And he showed me a bag, whose ragged74 condition confirmed, and at the same time illustrated75 his statement.
"'Listen,' said I, sitting down beside him, 'you are simply devoid76 of common sense, by invoking77 the hatred78 of the gods! You alone are the cause of your present misery79.
"'If you had simply reasoned before placing your money in this bag, this would not have happened to you.'
"And as he opened his eyes wide:
"'You would have thought this,' I resumed:
"'The material, very much worn, is incapable80 of standing29 any weight without tearing.
"'Now, the money which I possess is heavy, my bag is worn out.
"'I shall not, therefore, put my money in this bag or, at least, I shall take care to line it beforehand with a solid piece of leather.
"'From this moment,' I proceeded, 'there only remains81 one thing for you to do, always consult common sense before coming to any conclusion, and you will always succeed.
"'As for your opinion concerning the hatred of the gods for you, if you will once more call common sense to your assistance you will reason as follows:
"'Gracious divinities protect only wise people.
"'Now, I have acted like a fool.
"'It is, therefore, natural that they should turn away from me.'
"How many useless imprecations would be avoided," adds the Shogun, "if it were given to men to know how to employ the arguments which common sense dictates82, in order to distribute the weight of the mistakes committed among those who deserve the burden, without, at the same time, forgetting to assume our own share of the responsibility if we have erred83.
"Nothing is more sterile84 than regrets or reproaches when they do not carry with them the resolution never again to fall into the same error."
Afterward the philosopher demonstrates to us the necessity of abstracting all personality from the exercises which combine for the attainment85 of common sense.
"There is," said he, "an obstacle against which all stupid people stumble; it is the act of reasoning under the influence of passion.
"Those who have not decided86 to renounce87 this method of arguing will never be able to give a just decision.
"There are self-evident facts, which certain people refuse to admit, because this statement of the truth offends their sympathies or impedes88 their hatreds89, and they force themselves to deny the evidence, hoping thus to deceive others regarding it.
"But truth is always the strongest and they soon become the solitary90 dupes of their own wilful91 blindness.
"The man of common sense knows how to recognize falsehood wherever he meets it; he knows how vain it is to conceal92 a positive fact and also how dangerous it is to deceive oneself, a peril93 which increases in power, in proportion to the effort made to ignore it.
"He does not wish to imitate those pusillanimous94 people who prefer to live in the agony of doubt rather than to look misfortunes in the face. He who is determined95 to acquire common sense will use the following argument:
"Doubt is a conflict between two conclusions.
"So long as it exists it is impossible to adopt either.
"Serenity96 is unknown to those whom doubt attacks.
"To obtain peace, it is necessary to become enlightened.
"However, it is wise always to foresee the least happy issue and to prepare to support the consequences.
"The man who thinks thus will be stronger than adversity and will know how to struggle with misfortune without allowing it to master him."
It is in these terms that Yoritomo initiates97 us into what he calls the mechanism98 of common sense; in other words, the art of acquiring by the simplest reasoning this quality dull as iron, but, like it, also solid and durable99.
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1
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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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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3
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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envelops
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| v.包围，笼罩，包住( envelop的第三人称单数 ) | |
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obligatory
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| adj.强制性的，义务的，必须的 | |
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sincerity
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| n.真诚，诚意；真实 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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manifestation
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| n.表现形式；表明；现象 | |
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pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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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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truthfulness
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| n. 符合实际 | |
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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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aspirant
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| n.热望者；adj.渴望的 | |
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divers
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| adj.不同的；种种的 | |
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narrations
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| 叙述事情的经过，故事( narration的名词复数 ) | |
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epoch
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| n.(新)时代；历元 | |
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stimulated
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| a.刺激的 | |
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marred
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| adj. 被损毁, 污损的 | |
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analyze
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| vt.分析，解析 (=analyse) | |
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analyzed
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| v.分析( analyze的过去式和过去分词 )；分解；解释；对…进行心理分析 | |
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secondly
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| adv.第二，其次 | |
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afterward
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| adv.后来；以后 | |
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purely
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| adv.纯粹地，完全地 | |
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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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deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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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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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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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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hermits
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| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
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civilized
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| a.有教养的，文雅的 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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approbation
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| n.称赞；认可 | |
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hesitation
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| n.犹豫，踌躇 | |
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indirectly
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| adv.间接地，不直接了当地 | |
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kennel
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| n.狗舍，狗窝 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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canine
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| adj.犬的，犬科的 | |
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constructive
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| adj.建设的，建设性的 | |
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experimentation
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| n.实验，试验，实验法 | |
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incite
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| v.引起，激动，煽动 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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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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scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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immutable
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| adj.不可改变的，永恒的 | |
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juxtaposition
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| n.毗邻，并置，并列 | |
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amalgamation
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| n.合并，重组；；汞齐化 | |
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coordinate
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| adj.同等的，协调的；n.同等者；vt.协作，协调 | |
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coordination
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| n.协调，协作 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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previously
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| adv.以前，先前（地） | |
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demonstrations
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| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
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realizations
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| 认识，领会( realization的名词复数 )； 实现 | |
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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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perpetuating
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| perpetuate的现在进行式 | |
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pretext
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| n.借口，托词 | |
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engendered
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| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
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obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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discriminate
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| v.区别，辨别，区分；有区别地对待 | |
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evoking
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| 产生，引起，唤起( evoke的现在分词 ) | |
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abstaining
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| 戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票） | |
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logic
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| n.逻辑(学)；逻辑性 | |
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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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enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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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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proximity
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| n.接近，邻近 | |
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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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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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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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devoid
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| adj.全无的，缺乏的 | |
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invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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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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incapable
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| adj.无能力的，不能做某事的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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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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erred
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| 犯错误，做错事( err的过去式和过去分词 ) | |
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sterile
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| adj.不毛的，不孕的，无菌的，枯燥的，贫瘠的 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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impedes
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| 阻碍，妨碍，阻止( impede的第三人称单数 ) | |
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hatreds
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| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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wilful
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| adj.任性的，故意的 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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pusillanimous
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| adj.懦弱的，胆怯的 | |
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determined
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| adj.坚定的；有决心的 | |
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serenity
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| n.宁静，沉着，晴朗 | |
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initiates
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| v.开始( initiate的第三人称单数 )；传授；发起；接纳新成员 | |
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mechanism
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| n.机械装置；机构，结构 | |
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durable
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| adj.持久的，耐久的 | |
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