Imagine that, looking at a man's house, you suddenly perceive it to be on fire. The flame is scarcely perceptible. You could put it out if you had a free hand. But you have not got a free hand. It is his house, not yours. He may or may not know that his house is burning. You are aware, by experience, however, that if you directed his attention to the flame, the effect of your warning would be exceedingly singular, almost incredible. For the effect would be that he would instantly begin to strike matches, pour on petroleum7, and fan the flame, violently resenting interference. Therefore you can only stand and watch, hoping that he will notice the flames before they are beyond control, and extinguish them. The probability is, however, that he will notice the flames too late. And powerless to avert8 disaster, you are condemned9, therefore, to watch the damage of valuable property. The flames leap higher and higher, and they do not die down till they have burned themselves out. You avert your gaze from the spectacle, and until you are gone the owner of the house pretends that nothing has occurred. When alone he curses himself for his carelessness.
The foregoing is meant to be a description of what happens when a man passes through the incendiary experience known as 'losing his temper.' (There! the cat of my chapter is out of the bag!) A man who has lost his temper is simply being 'burnt out.' His constitutes one of the most curious and (for everybody) humiliating spectacles that life offers. It is an insurrection, a boiling over, a sweeping10 storm. Dignity, common sense, justice are shrivelled up and destroyed. Anarchy11 reigns12. The devil has broken his chain. Instinct is stamping on the face of reason. And in that man civilisation13 has temporarily receded14 millions of years. Of course, the thing amounts to a nervous disease, and I think it is almost universal. You at once protest that you never lose your temper—haven't lost your temper for ages! But do you not mean that you have not smashed furniture for ages? These fires are of varying intensities15. Some of them burn very dully. Yet they burn. One man loses his temper; another is merely 'ruffled16.' But the event is the same in kind. When you are 'ruffled,' when you are conscious of a resentful vibration17 that surprises all your being, when your voice changes, when you notice a change in the demeanour of your companion, who sees that he has 'touched a tender point,' you may not go to the length of smashing furniture, but you have had a fire, and your dignity is damaged. You admit it to yourself afterwards. I am sure you know what I mean. And I am nearly sure that you, with your courageous18 candour, will admit that from time to time you suffer from these mysterious 'fires.'
'Temper,' one of the plagues of human society, is generally held to be incurable19, save by the vague process of exercising self-control—a process which seldom has any beneficial results. It is regarded now as smallpox20 used to be regarded—as a visitation of Providence21, which must be borne. But I do not hold it to be incurable. I am convinced that it is permanently22 curable. And its eminent23 importance as a nuisance to mankind at large deserves, I think, that it should receive particular attention. Anyhow, I am strongly against the visitation of Providence theory, as being unscientific, primitive24, and conducive25 to unashamed laissez-aller. A man can be master in his own house. If he cannot be master by simple force of will, he can be master by ruse26 and wile27. I would employ cleverness to maintain the throne of reason when it is likely to be upset in the mind by one of these devastating28 and disgraceful insurrections of brute29 instinct.
It is useless for a man in the habit of losing or mislaying his temper to argue with himself that such a proceeding30 is folly31, that it serves no end, and does nothing but harm. It is useless for him to argue that in allowing his temper to stray he is probably guilty of cruelty, and certainly guilty of injustice32 to those persons who are forced to witness the loss. It is useless for him to argue that a man of uncertain temper in a house is like a man who goes about a house with a loaded revolver sticking from his pocket, and that all considerations of fairness and reason have to be subordinated in that house to the fear of the revolver, and that such peace as is maintained in that house is often a shameful and an unjust peace. These arguments will not be strong enough to prevail against one of the most powerful and capricious of all habits. This habit must be met and conquered (and it can be!) by an even more powerful quality in the human mind; I mean the universal human horror of looking ridiculous. The man who loses his temper often thinks he is doing something rather fine and majestic33. On the contrary, so far is this from being the fact, he is merely making an ass4 of himself. He is merely parading himself as an undignified fool, as that supremely34 contemptible35 figure—a grown-up baby. He may intimidate36 a feeble companion by his raging, or by the dark sullenness37 of a more subdued38 flame, but in the heart of even the weakest companion is a bedrock feeling of contempt for him. The way in which a man of uncertain temper is treated by his friends proves that they despise him, for they do not treat him as a reasonable being. How should they treat him as a reasonable being when the tenure39 of his reason is so insecure? And if only he could hear what is said of him behind his back!...
The invalid40 can cure himself by teaching his brain the habit of dwelling41 upon his extreme fatuity42. Let him concentrate regularly, with intense fixation, upon the ideas: 'When I lose my temper, when I get ruffled, when that mysterious vibration runs through me, I am making a donkey of myself, a donkey, and a donkey! You understand, a preposterous43 donkey! I am behaving like a great baby. I look a fool. I am a spectacle bereft44 of dignity. Everybody despises me, smiles at me in secret, disdains45 the idiotic46 ass with whom it is impossible to reason.'
Ordinarily the invalid disguises from himself this aspect of his disease, and his brain will instinctively47 avoid it as much as it can. But in hours of calm he can slowly and regularly force his brain, by the practice of concentration, to familiarise itself with just this aspect, so that in time its instinct will be to think first, and not last, of just this aspect. When he has arrived at that point he is saved. No man who, at the very inception48 of the fire, is visited with a clear vision of himself as an arrant49 ass and pitiable object of contempt, will lack the volition50 to put the fire out. But, be it noted51, he will not succeed until he can do it at once. A fire is a fire, and the engines must gallop52 by themselves out of the station instantly. This means the acquirement of a mental habit. During the preliminary stages of the cure he should, of course, avoid inflammable situations. This is a perfectly53 simple thing to do, if the brain has been disciplined out of its natural forgetfulness.
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1 intercourse | |
n.性交;交流,交往,交际 | |
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2 shameful | |
adj.可耻的,不道德的 | |
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3 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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4 ass | |
n.驴;傻瓜,蠢笨的人 | |
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5 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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6 deviously | |
弯曲地,绕道地 | |
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7 petroleum | |
n.原油,石油 | |
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8 avert | |
v.防止,避免;转移(目光、注意力等) | |
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9 condemned | |
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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10 sweeping | |
adj.范围广大的,一扫无遗的 | |
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11 anarchy | |
n.无政府状态;社会秩序混乱,无秩序 | |
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12 reigns | |
n.君主的统治( reign的名词复数 );君主统治时期;任期;当政期 | |
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13 civilisation | |
n.文明,文化,开化,教化 | |
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14 receded | |
v.逐渐远离( recede的过去式和过去分词 );向后倾斜;自原处后退或避开别人的注视;尤指问题 | |
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15 intensities | |
n.强烈( intensity的名词复数 );(感情的)强烈程度;强度;烈度 | |
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16 ruffled | |
adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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17 vibration | |
n.颤动,振动;摆动 | |
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18 courageous | |
adj.勇敢的,有胆量的 | |
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19 incurable | |
adj.不能医治的,不能矫正的,无救的;n.不治的病人,无救的人 | |
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20 smallpox | |
n.天花 | |
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21 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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22 permanently | |
adv.永恒地,永久地,固定不变地 | |
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23 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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24 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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25 conducive | |
adj.有益的,有助的 | |
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26 ruse | |
n.诡计,计策;诡计 | |
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27 wile | |
v.诡计,引诱;n.欺骗,欺诈 | |
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28 devastating | |
adj.毁灭性的,令人震惊的,强有力的 | |
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29 brute | |
n.野兽,兽性 | |
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30 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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31 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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32 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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33 majestic | |
adj.雄伟的,壮丽的,庄严的,威严的,崇高的 | |
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34 supremely | |
adv.无上地,崇高地 | |
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35 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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36 intimidate | |
vt.恐吓,威胁 | |
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37 sullenness | |
n. 愠怒, 沉闷, 情绪消沉 | |
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38 subdued | |
adj. 屈服的,柔和的,减弱的 动词subdue的过去式和过去分词 | |
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39 tenure | |
n.终身职位;任期;(土地)保有权,保有期 | |
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40 invalid | |
n.病人,伤残人;adj.有病的,伤残的;无效的 | |
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41 dwelling | |
n.住宅,住所,寓所 | |
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42 fatuity | |
n.愚蠢,愚昧 | |
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43 preposterous | |
adj.荒谬的,可笑的 | |
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44 bereft | |
adj.被剥夺的 | |
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45 disdains | |
鄙视,轻蔑( disdain的名词复数 ) | |
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46 idiotic | |
adj.白痴的 | |
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47 instinctively | |
adv.本能地 | |
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48 inception | |
n.开端,开始,取得学位 | |
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49 arrant | |
adj.极端的;最大的 | |
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50 volition | |
n.意志;决意 | |
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51 noted | |
adj.著名的,知名的 | |
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52 gallop | |
v./n.(马或骑马等)飞奔;飞速发展 | |
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53 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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