In view of so many observations, I abandoned the idea of guiding my researches by the counsels of others; and began to inquire for the secret in my own bosom. I heard the multitude around me complaining, in disappointment and discouragement. I resolved, that I would not commence the pursuit of happiness by servilely following in their beaten path. I determined to reflect, and patiently investigate a subject of so much moment. I detected at once the error of the common impression, that pleasure and happiness are the same. The former, fickle and fleeting, assumes forms as various as human caprice; and its most attractive charm is novelty. The object which gives it birth today, ceases to please, or inspires disgust tomorrow. The perception of happiness is not thus changeable and transient. It creates the consciousness of an existence so tranquil and satisfying, that the longer we experience it, the more we desire to prolong its duration.
Another mistaken, though common impression is, that the more profoundly we reflect, and make the pursuit of happiness a study, the less we shall be likely to enjoy. This is an error not only in regard to happiness, but even pleasure. If it be innocent and exempt from danger, to analyze it, and reason upon it, so far from diminishing, prolongs the delight, and renders it higher. Without reflection we only skim its surface; we do not penetrate, and enjoy it.
Let us observe the few, who have acquired the wisdom to enjoy that existence, which the multitude waste. In their festal unions of friendship, let us mark the development of their desire to multiply the happy moments of life. By what ingenious and pleasant discussions do they heighten the charms of their condition! With what delicacy of tact do they analyze their enjoyments, to taste them with a more prolonged and exquisite relish! With what skill do they discipline themselves sometimes to efface the images of the future, that nothing may embitter, or distract their relish of the present; and sometimes to invoke remembrances and hopes, to impart to it still brighter embellishments!
Contrary to the prevalent impression, I therefore deem that, to reflect much upon it, is one of the wisest means in the pursuit of happiness. The first analysis of reflection, it is true, dispels the charm with which youth invests existence. It forces the conviction upon us, that the pleasures of life are less durable, and its forms more numerous and prolonged, than we had anticipated. The first result of the process is discouragement. But, as we continue to reflect, objects change their aspect a second time. The evils which at the first glance seemed so formidable, lose a portion of their terrific semblance; and the fleeting pleasures of existence receive new attractions from their analogy to human weakness.
They mistake, too, who suppose that the art on which I write has never been taught. The sages of Greece investigated the science of happiness as eloquently and profoundly, as they studied the other sciences. They wisely held the latter in estimation only so far as they were subservient to the former. In all succeeding ages there have arisen a few thinking men, who have regarded all their faculties, their advantages of nature and fortune, their studies and acquirements, not as ends in themselves, but as means conducive to the right pursuit of happiness.
So long a period has elapsed since this has been a subject of investigation, that when the opinion is advanced that this pursuit may be successfully conducted by system, its rules reduced to an art, and thus become assimilated to those of the other arts, most men are utterly incredulous.[3] No truth, however, is more simple. To attain to a knowledge of the rules, it is only requisite, as in the other arts, that there should be natural dispositions for the study, favorable circumstances, and an assiduous investigation of the precepts.
The influence of fortunate dispositions for this study is chiefly discernible in men of marked and energetic character. Some are endowed by nature with such firmness and force of character, that misfortune cannot shake them. It slides, if I may so speak, over the surface of their stoical hearts, and the shock of adversity inspires them almost with a sort of pleasure, calling forth the conscious feeling of power and independence for resistance. But we observe the greater number shrinking from affliction, and even images of sadness, enjoying the present without apparent consciousness, and forgetting the past without regret. Always fickle and frivolous, they evade suffering by recklessness and gayety. The most perfect organization for happiness[4] imparts at the same time great force to resist the pains of life, and keen sensibility to enjoy its pleasures. I am aware that great energy and quick sensibility are generally supposed to be incompatible qualities; I have, nevertheless, often seen them united. I would lay down precepts, by which to obtain the combination. By a more perfect education, it is hoped that, in the ages to come, this union may become general.
Perhaps some will ask, if he who thus assumes to teach the art of happiness has himself learned to be constantly happy? Endowed with a moderate share of philosophy, and aided by favorable circumstances, I have thus far found the pleasures of life greatly overbalancing its pains. But who can hope felicity without alloy? I would not conceal that I have had my share of inquietudes and regrets; and I have sometimes forgotten my principles. I resemble the pilot, who gives lessons upon his art after more than one shipwreck.