The effort has been made in the description given to cover the process of making paper from the crudest rags. In enumerating the several kinds of paper in another chapter, brief reference will be made to the varying methods required in their manufacture. In this chapter, no attempt has been made to cover more than the principal divisions or varieties of paper—writing, print, and wrapping papers.
The United States, with characteristic enterprise, leads the world in paper-making, supplying about one-third of all that is used on the globe. The city of Holyoke, in Massachusetts, is the greatest paper center in the world, turning out each working-day some two hundred tons of paper, nearly one-half of which is "tub-sized," "loft-dried" writings. The region in the vicinity of Holyoke is dotted with paper-mills, and within a few miles of the city is made about one-half of all the "loft-dried" writings produced in the United States. The tiny acorn planted two centuries ago has waxed with the years, gaining strength and vigor with the increasing strength of the nation, till now it has become a giant oak, whose branches extend to the lands beyond the seas.
FOOTNOTES:
[5] From The Story of Paper-making, Chapter V.J.W. Butler Paper Company, Chicago, 1901.
THE EXPOSITION OF AN IDEA
THE GOSPEL OF RELAXATION[[6]]
William James
I wish in the following hour to take certain psychological doctrines and show their practical applications to mental hygiene,—to the hygiene of our American life more particularly. Our people, especially in academic circles, are turning towards psychology nowadays with great expectations; and, if psychology is to justify them, it must be by showing fruits in the pedagogic and therapeutic lines.
The reader may possibly have heard of a peculiar theory of the emotions, commonly referred to in psychological literature as the Lange-James theory. According to this theory, our emotions are mainly due to those organic stirrings that are aroused in us in a reflex way by the stimulus of the exciting object or situation. An emotion of fear, for example, or surprise, is not a direct effect of the object's presence on the mind, but an effect of that still earlier effect, the bodily commotion which the object suddenly excites; so that, were this bodily commotion suppressed, we should not so much feel fear as call the situation fearful; we should not feel surprise, but coldly recognize that the object was indeed astonishing. One enthusiast has even gone so far as to say that when we feel sorry it is because we weep, when we feel afraid it is because we run away, and not conversely. Some of you may perhaps be acquainted with the paradoxical formula. Now, whatever exaggeration may possibly lurk in this account of our emotions (and I doubt myself whether the exaggeration be very great), it is certain that the main core of it is true, and that the mere giving way to tears, for example, or to the outward expression of an anger-fit, will result for the moment in making the inner grief or anger more acutely felt. There is, accordingly, no better known or more generally useful precept in the moral training of youth, or in one's personal self-discipline, than that which bids us pay primary attention to what we do and express, and not to care too much for what we feel. If we only check a cowardly impulse in time, for example, or if we only don't strike the blow or rip out with the complaining or insulting word that we shall regret as long as we live, our feelings themselves will presently be the calmer and better, with no particular guidance from us on their own account. Action seems to follow feeling, but really action and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling, which is not.