184. Self-examination.—Finally, what is especially important, considered from a practical standpoint and in the light of moral discipline, is, that each one should render himself an exact account of his own disposition, his defects, oddities, vices, so that he be able to correct them. Such was the practical sense of that celebrated maxim formerly inscribed over the temple at Delphi: “Know thyself.” This is Socrates’ own interpretation of it in his conversations with his disciples: “Tell me, Euthydemus, have you ever gone to Delphi?”—“Yes, twice.”—“And did you observe what is written somewhere on the temple-wall: Know Thyself?”—“I did.”—“Think you that to know one’s self it is enough to know one’s own name? Is there nothing more needed? And as those who buy horses do not think they know the animal they wish to buy till they have examined it and discovered whether it is obedient or restive, vigorous or weak, swift or slow, etc., must we not likewise know ourselves to judge what we are really worth?”—“Certainly.”—“It is then obvious that this knowledge of himself is to man a source of much good, whilst being in error about himself exposes him to a thousand evils. Those who know themselves well, know what is useful to them, discern what they can or cannot do; now, in doing what they are capable of doing, they procure the necessaries of life and are happy. Those who, on the contrary, do not know themselves, fail in all their enterprises, and fall into contempt and dishonor.”[170]
185. Examination of the conscience.—To know one’s self well, it is necessary to examine one’s self. Hence a practice often recommended by moralists, and particularly Christian moralists, known also by the ancients, namely, the examination of the conscience.
There is a fine picture of it in Seneca’s writings: “We should,” says the philosopher, “call, every day, our conscience to account. Thus did Sextius; when his daily work was done, he questioned his soul: Of what defect hast thou cured thyself to-day? What passion hast thou combated? In what hast thou become better? What more beautiful than this habit of going thus over the whole day!... I do the same, and being my own judge, I call myself before my own tribunal. When the light has been carried away from my room, I begin an inquest of the whole day; I examine all my actions and words. I conceal nothing, allow myself nothing. And why should I hesitate to look at any of my faults when I can say to myself: Take care not to do so again: for to-day I forgive thee?”[171]
To designate all the practices which experience of life has suggested to the moralists, to induce men to better, correct, perfect themselves in right doing, would be an endless task. No better method in this respect than to read the Christian moralists: Bossuet, Fénélon, Nicole, Bourdaloue. The advice they give concerning the proper use of time, opportunities, temptations, false shame, loose conversations, perseverance, can be applied to morals as well as to religion. Reading, meditation, proper company, good advice, selection of some great model to follow, etc., are the principal means we should employ to perfect ourselves in the right: “If we extirpated and uprooted, every year, a single vice only, we should soon become perfect men.”[172]
186. Kant’s Catechism.—An excellent practice in moral education is what Kant calls a moral catechism, in which the master, under the form of questions and answers, sums up the principles of morality. The pupil learns thereby to account for ideas of which he is but vaguely conscious, and which he often confounds with principles of another order, with the instinct of happiness, for example, or the consideration of self-interest.
The following are some extracts from Kant’s Moral Catechism.[173]
Teacher.—What is thy greatest and even thy only wish on earth?
The pupil remains silent.[174]
Teacher.—Is it not always to succeed in everything according to thy wishes and will? How do we call such a state?
The pupil remains silent.