XI AN INTERLUDE

 For ten chapters you have stood it, but not without protest. I know the feeling which is in your minds, and which has manifested itself in numerous criticisms of my ideas. That feeling may be briefly¹ translated, perhaps, thus: 'This is all very well, but it isn't true, not a bit! It's only a fairy-tale that you have been telling us. Miracles don't happen,' etc. I, on my part, have a feeling that unless I take your feeling in hand at once, and firmly deal with it, I had better put my shutters² up, for you will have got into the way of regarding me simply as a source of idle amusement. Already I can perceive, from the expressions of some critics, that, so far as they are concerned, I might just as well not have written a word. Therefore at this point I pause, in order to insist once more upon what I began by saying.

 

The burden of your criticism is: 'Human nature is always the same. I know my faults. But it is useless to tell me about them. I can't alter them. I was born like that.' The fatal weakness of this argument is, first, that it is based on a complete falsity; and second, that it puts you in an untenable position. Human nature does change. Nothing can be more unscientific, more hopelessly mediæval, than to imagine that it does not. It changes like everything else. You can't see it change. True! But then you can't see the grass growing—not unless you arise very early.

 

Is human nature the same now as in the days of Babylonian civilisation³, when the social machine was oiled by drenchings of blood? Is it the same now as in the days of Greek civilisation, when there was no such thing as romantic love between the sexes? Is it the same now as it was during the centuries when constant friction⁴ had to provide its own cure in the shape of constant war? Is it the same now as it was on 2nd March 1819, when the British Government officially opposed a motion to consider the severity of the criminal laws (which included capital punishment for cutting down a tree, and other sensible dodges⁵ against friction), and were defeated by a majority of only nineteen votes? Is it the same now as in the year 1883, when the first S.P.C.C. was formed in England?

 

If you consider that human nature is still the same you should instantly go out and make a bonfire of the works of Spencer, Darwin, and Wallace, and then return to enjoy the purely⁶ jocular side of the present volume. If you admit that it has changed, let me ask you how it has changed, unless by the continual infinitesimal efforts, upon themselves, of individual men, like you and me. Did you suppose it was changed by magic, or by Acts of Parliament, or by the action of groups on persons, and not of persons on groups? Let me tell you that human nature has changed since yesterday. Let me tell you that to-day reason has a more powerful voice in the directing of instinct than it had yesterday. Let me tell you that to-day the friction of the machines is less screechy⁷ and grinding than it was yesterday.

 

'You were born like that, and you can't alter yourself, and so it's no use talking.' If you really believe this, why make any effort at all? Why not let the whole business beautifully slide and yield to your instincts? What object can there be in trying to control yourself in any manner whatever if you are unalterable? Assert yourself to be unalterable, and you assert yourself a fatalist. Assert yourself a fatalist, and you free yourself from all moral responsibility—and other people, too. Well, then, act up to your convictions, if convictions they are. If you can't alter yourself, I can't alter myself, and supposing that I come along and bash you on the head and steal your purse, you can't blame me. You can only, on recovering consciousness, affectionately grasp my hand and murmur⁸: 'Don't apologise, my dear fellow; we can't alter ourselves.'

 

This, you say, is absurd. It is. That is one of my innumerable points. The truth is, you do not really believe that you cannot alter yourself. What is the matter with you is just what is the matter with me—sheer idleness. You hate getting up in the morning, and to excuse your inexcusable indolence you talk big about Fate. Just as 'patriotism⁹ is the last refuge of a scoundrel,' so fatalism is the last refuge of a shirker. But you deceive no one, least of all yourself. You have not, rationally, a leg to stand on. At this juncture¹⁰, because I have made you laugh, you consent to say: 'I do try, all I can. But I can only alter myself a very little. By constitution I am mentally idle. I can't help that, can I?' Well, so long as you are not the only absolutely unchangeable thing in a universe of change, I don't mind. It is something for you to admit that you can alter yourself even a very little. The difference between our philosophies is now only a question of degree.

 

In the application of any system of perfecting the machine, no two persons will succeed equally. From the disappointed tone of some of your criticisms it might be fancied that I had advertised a system for making archangels out of tailors' dummies¹¹. Such was not my hope. I have no belief in miracles. But I know that when a thing is thoroughly¹² well done it often has the air of being a miracle. My sole aim is to insist that every man shall perfect his machine to the best of his powers, not to the best of somebody else's powers. I do not indulge in any hope that a man can be better than his best self. I am, however, convinced that every man fails to be his best self a great deal oftener than he need fail—for the reason that his will-power, be it great or small, is not directed according to the principles of common sense.

 

Common sense will surely lead a man to ask the question: 'Why did my actions yesterday contradict my reason?' The reply to this question will nearly always be: 'Because at the critical moment I forgot.' The supreme¹³ explanation of the abortive¹⁴ results of so many efforts at self-alteration, the supreme explanation of our frequent miserable¹⁵ scurrying¹⁶ into a doctrine¹⁷ of fatalism, is simple forgetfulness. It is not force that we lack, but the skill to remember exactly what our reason would have us do or think at the moment itself. How is this skill to be acquired? It can only be acquired, as skill at games is acquired, by practice; by the training of the organ involved to such a point that the organ acts rightly by instinct instead of wrongly by instinct. There are degrees of success in this procedure, but there is no such phenomenon as complete failure.

 

Habits which increase friction can be replaced by habits which lessen¹⁸ friction. Habits which arrest development can be replaced by habits which encourage development. And as a habit is formed naturally, so it can be formed artificially, by imitation of the unconscious process, by accustoming¹⁹ the brain to the new idea. Let me, as an example, refer again to the minor²⁰ subject of daily friction, and, within that subject, to the influence of tone. A man employs a frictional tone through habit. The frictional tone is an instinct with him. But if he had a quarter of an hour to reflect before speaking, and if during that quarter of an hour he could always listen to arguments against the frictional tone, his use of the frictional tone would rapidly diminish; his reason would conquer his instinct. As things are, his instinct conquers his reason by a surprise attack, by taking it unawares. Regular daily concentration of the brain, for a certain period, upon the non-frictional tone, and the immense advantages of its use, will gradually set up in the brain a new habit of thinking about the non-frictional tone; until at length the brain, disciplined, turns to the correct act before the old, silly instinct can capture it; and ultimately a new sagacious instinct will supplant²¹ the old one.

 

This is the rationale. It applies to all habits. Any person can test its efficiency in any habit. I care not whether he be of strong or weak will—he can test it. He will soon see the tremendous difference between merely 'making a good resolution'—(he has been doing that all his life without any very brilliant consequences)—and concentrating the brain for a given time exclusively upon a good resolution. Concentration, the efficient mastery of the brain—all is there!

1 briefly   

adv.简单地，简短地

参考例句：

• I want to touch briefly on another aspect of the problem.我想简单地谈一下这个问题的另一方面。
• He was kidnapped and briefly detained by a terrorist group.他被一个恐怖组织绑架并短暂拘禁。

2 shutters   

百叶窗( shutter的名词复数 )； （照相机的）快门

参考例句：

• The shop-front is fitted with rolling shutters. 那商店的店门装有卷门。
• The shutters thumped the wall in the wind. 在风中百叶窗砰砰地碰在墙上。

3 civilisation   

n.文明，文化，开化，教化

参考例句：

• Energy and ideas are the twin bases of our civilisation.能源和思想是我们文明的两大基石。
• This opera is one of the cultural totems of Western civilisation.这部歌剧是西方文明的文化标志物之一。

4 friction   

n.摩擦，摩擦力

参考例句：

• When Joan returned to work,the friction between them increased.琼回来工作后，他们之间的摩擦加剧了。
• Friction acts on moving bodies and brings them to a stop.摩擦力作用于运动着的物体，并使其停止。

5 dodges   

n.闪躲( dodge的名词复数 )；躲避；伎俩；妙计v.闪躲( dodge的第三人称单数 )；回避

参考例句：

• He tried all sorts of dodges to avoid being called up. 他挖空心思，耍弄各种花招以逃避被征召入伍。 来自《简明英汉词典》
• Those were the dodges he used to escape taxation. 那些是他用以逃税的诡计。 来自辞典例句

6 purely   

adv.纯粹地，完全地

参考例句：

• I helped him purely and simply out of friendship.我帮他纯粹是出于友情。
• This disproves the theory that children are purely imitative.这证明认为儿童只会单纯地模仿的理论是站不住脚的。

7 screechy   

adj.声音尖锐的，喜欢尖声喊叫的

参考例句：

• I haven't heard her young screechy voice. 我一直没听见她那稚声稚气的尖嗓门。 来自互联网

8 murmur   

n.低语，低声的怨言；v.低语，低声而言

参考例句：

• They paid the extra taxes without a murmur.他们毫无怨言地交了附加税。
• There was a low murmur of conversation in the hall.大厅里有窃窃私语声。

9 patriotism   

n.爱国精神，爱国心，爱国主义

参考例句：

• His new book is a demonstration of his patriotism.他写的新书是他的爱国精神的证明。
• They obtained money under the false pretenses of patriotism.他们以虚伪的爱国主义为借口获得金钱。

10 juncture   

n.时刻，关键时刻，紧要关头

参考例句：

• The project is situated at the juncture of the new and old urban districts.该项目位于新老城区交界处。
• It is very difficult at this juncture to predict the company's future.此时很难预料公司的前景。

11 dummies   

n.仿制品( dummy的名词复数 )；橡皮奶头；笨蛋；假传球

参考例句：

• If he dummies up, just try a little persuasion. 如果他不说话，稍微劝劝他就是了。 来自《简明英汉词典》
• All the articles in the window are dummies. 橱窗里的全部物品都是仿制品。 来自《简明英汉词典》

12 thoroughly   

adv.完全地，彻底地，十足地

参考例句：

• The soil must be thoroughly turned over before planting.一定要先把土地深翻一遍再下种。
• The soldiers have been thoroughly instructed in the care of their weapons.士兵们都系统地接受过保护武器的训练。

13 supreme   

adj.极度的，最重要的；至高的，最高的

参考例句：

• It was the supreme moment in his life.那是他一生中最重要的时刻。
• He handed up the indictment to the supreme court.他把起诉书送交最高法院。

14 abortive   

adj.不成功的，发育不全的

参考例句：

• We had to abandon our abortive attempts.我们的尝试没有成功，不得不放弃。
• Somehow the whole abortive affair got into the FBI files.这件早已夭折的案子不知怎么就进了联邦调查局的档案。

15 miserable   

adj.悲惨的，痛苦的；可怜的，糟糕的

参考例句：

• It was miserable of you to make fun of him.你取笑他，这是可耻的。
• Her past life was miserable.她过去的生活很苦。

16 scurrying   

v.急匆匆地走( scurry的现在分词 )

参考例句：

• We could hear the mice scurrying about in the walls. 我们能听见老鼠在墙里乱跑。 来自《现代英汉综合大词典》
• We were scurrying about until the last minute before the party. 聚会开始前我们一直不停地忙忙碌碌。 来自辞典例句

17 doctrine   

n.教义；主义；学说

参考例句：

• He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
• The council met to consider changes to doctrine.宗教议会开会考虑更改教义。

18 lessen   

vt.减少，减轻；缩小

参考例句：

• Regular exercise can help to lessen the pain.经常运动有助于减轻痛感。
• They've made great effort to lessen the noise of planes.他们尽力减小飞机的噪音。

19 accustoming   

v.（使）习惯于( accustom的现在分词 )

参考例句：

20 minor   

adj.较小(少)的，较次要的；n.辅修学科；vi.辅修

参考例句：

• The young actor was given a minor part in the new play.年轻的男演员在这出新戏里被分派担任一个小角色。
• I gave him a minor share of my wealth.我把小部分财产给了他。

21 supplant   

vt.排挤；取代

参考例句：

• Electric cars may one day supplant petrol-driven ones.也许有一天电动车会取代汽油驱动的车。
• The law of momentum conservation could supplant Newton's third law.动量守恒定律可以取代牛顿第三定律。