No inspiration in that? Well, I must leave inspiration to others who have an infallible formula. The best I can offer in adjustment is the old prayer, "Lord, make me love the chase and not the quarry! Lord, make me live up to my ideals!"
Out of the welter of conflicts into which the individual is plunged through his own nature and the nature of the life around him, out of the experience of the race and the teaching of its leaders come ideals. Good, Beauty, Justice,—these are good deeds, beautiful things, true and non-contradictory expressions, just acts raised to the divine and absolute, and therefore worshiped. And their opposite, arising from evil deeds, ugly and disgusting things, misleading experiences and suffering, become unified into various forms of Evil. Life becomes divided into two parts, Good and Evil, and personified (by the great majority) into God and the Devil. Man seeks the Good, hates Evil, esteems himself when he conforms to the ideal, loathes himself when he violates it. He cannot judge himself; he wishes to know the judgment of others and accepts or rejects that judgment.
We say man seeks pleasure, satisfaction, the Good. True. But it is important to know that essentially he seeks a higher self-valuation, seeks to establish his own dignity and worth and has his highest satisfaction when that valuation is reached through conformity with absolute standards.
CHAPTER XII. THE METHODS OF PURPOSE—WORK CHARACTERS
Having asked concerning any person, "What are his purposes?" whether of power or fellowship, whether permanent or transitory, whether adjustable or not, we next ask, "How does he seek their fulfillment?"
"He who wills the end wills the means" is an old saying, but men who will the same end may will different means. There have been those who used assassination to bring about reform, and there are plenty who use philanthropy to hasten their egoistic aims. The nihilist who throws a bomb to bring about an altruistic state is own cousin to the ward heeler who gives coal to his poor constituents so that his grafting rule may continue.
1. There are those who use the direct route of force to reach their goal of desire and purpose. They attempt to make no nice adjustments of their wishes to the wishes of others; the obstacle, whether human or otherwise must get out of their way or be forcibly removed or destroyed. "A straight line is the shortest distance between two points," and there is only one absolute law,—"the good old rule, the simple plan that they may take who have the power and they may keep who can." The individuals who react this way to obstacles are choleric, passionate, egoistic and in the last analysis somewhat brutal. This is especially true if they seek force at first, for with nearly all of us extreme provocation or desperation brings direct-action measures.
Conspicuously those accustomed to arbitrary power use this method. They have grown accustomed to believing that their will or wish is a cause, able to remove obstacles of all kinds. When at all opposed the angry reaction is extreme, and they tend to violence at once. The old-fashioned home was modeled in tyranny, and the force reaction of the father and husband to his children and wife was sanctioned by law and custom. The attitude of the employer to employee, universally in the past and still prominent, was that of the master, able in ancient times to use physical punishment and in our day to cut off a man's livelihood if he showed any rebellion. In a larger social way War is crude brute force, and those who delude themselves that the God of victory is a righteous God have read history with a befoozled mind. Force, though the world rests on it, is a terrible weapon and engenders brutality in him who uses it and rebellion, hate and humiliation in him upon whom it is used. It is an insult to the dignity and worth of the human being. It must be used for disciplining purposes only,—on children, on the criminal, and then more to restrain than to punish. It cannot disappear from the world, but it should be minimized. Only the sentimentalized believe it can disappear entirely, only the brutal rejoice in its use. Force is a crude way of asserting and obtaining superiority; the gentle hate to use it, for it arouses their sympathy for their opponent. Whoever preaches force as the first weapon in any struggle is either deluded as to its value or an enemy of mankind.
As a non-inhibited response, force and brutality appear in the mentally sick. General paresis, cerebral arterio-selerosis, alcoholic psychoses present classical examples of the impatient brutal reaction, often in men hitherto patient and gentle.
2. Strategy or cunning appears as a second great method of obtaining the fulfillment of one's purposes. We all use strategy in the face of superior or equal power, just as we tend to use force confronted by inferiority. There is of course a legitimate use of cunning, but there is also an anti-social trend to it, quite evident in those who by nature or training are schemers. The strategist in love, war or business simulates what he does not feel, is not frank or sincere in his statements and believes firmly that the end justifies the means. He uses the indirect force of the lie, the slander, insinuation —he has no aversion to flattery and bribery—he uses spies and false witnesses. He is a specialist in the unexpected and seeks to lull suspicion and disarms watchfulness, waiting for the moment to strike. Sometimes he weaves so tangled a web that he falls into it himself, and one of the stock situations in humor, the novel and the stage is where the cunning schemer falls into the pit he has dug for others. In his highest aspect he is the diplomat; in his lowest he is the sneak. People who are weak or cowardly tend to the use of these methods, but also there is a group of the strong who hate direct force and rather like the subtler weapons.