On Being Human

by Woodrow Wilson

III

Take life in the large view, and we are most reasonable when we seek that which is most wholesome and tonic for our natures as a whole; and we know, when we put aside pedantry, that the great middle object in life—the object that lies between religion on one hand, and food and clothing on the other, establishing our average levels of achievement—the excellent golden mean, is, not to be learned, but to be human beings in all the wide and genial meaning of the term. Does the age hinder? Do its many interests distract us when we would plan our discipline, determine our duty, clarify our ideals? It is the more necessary that we should ask ourselves what it is that is demanded of us, if we would fit our qualities to meet the new tests. Let us remind ourselves that to be human is, for one thing, to speak and act with a certain note of genuineness, a quality mixed of spontaneity and intelligence. This is necessary for wholesome life in any age, but particularly amidst confused affairs and shifting standards. Genuineness is not mere simplicity, for that may lack vitality, and genuineness does not. We expect what we call genuine to have pith and strength of fiber. Genuineness is a quality which we sometimes mean to include when we speak of individuality. Individuality is lost the moment you submit to passing modes or fashions, the creations of an artificial society; and so is genuineness. No man is genuine who is forever trying to pattern his life after the lives of other people—unless, indeed, he be a genuine dolt. But individuality is by no means the same as genuineness; for individuality may be associated with the most extreme and even ridiculous eccentricity, while genuineness we conceive to be always wholesome, balanced, and touched with dignity. It is a quality that goes with good sense and self-respect. It is a sort of robust moral sanity, mixed of elements both moral and intellectual. It is found in natures too strong to be mere trimmers and conformers, too well poised and thoughtful to fling off into intemperate protest and revolt. Laughter is genuine which has in it neither the shrill, hysterical note of mere excitement nor the hard, metallic twang of the cynic’s sneer—which rings in the honest voice of gracious good humor, which is innocent and unsatirical. Speech is genuine which is without silliness, affectation, or pretense. That character is genuine which seems built by nature rather than by convention, which is stuff of independence and of good courage. Nothing spurious, bastard, begotten out of true wedlock of the mind; nothing adulterated and seeming to be what it is not; nothing unreal, can ever get place among the nobility of things genuine, natural, of pure stock and unmistakable lineage. It is a prerogative of every truly human being to come out from the low estate of those who are merely gregarious and of the herd, and show his innate powers cultivated and yet unspoiled—sound, unmixed, free from imitation; showing that individualization without extravagance which is genuineness.

But how? By what means is this self-liberation to be effected—this emancipation from affectation and the bondage of being like other people? Is it open to us to choose to be genuine? I see nothing insuperable in the way, except for those who are hopelessly lacking in a sense of humor. It depends upon the range and scale of your observation whether you can strike the balance of genuineness or not. If you live in a small and petty world, you will be subject to its standards; but if you live in a large world, you will see that standards are innumerable—some old, some new, some made by the noble-minded and made to last, some made by the weak-minded and destined to perish, some lasting from age to age, some only from day to day—and that a choice must be made among them. It is then that your sense of humor will assist you. You are, you will perceive, upon a long journey, and it will seem to you ridiculous to change your life and discipline your instincts to conform with the usages of a single inn by the way. You will distinguish the essentials from the accidents, and deem the accidents something meant for your amusement. The strongest natures do not need to wait for these slow lessons of observation, to be got by conning life: their sheer vigor makes it impossible for them to conform to fashion or care for times and seasons. But the rest of us must cultivate knowledge of the world in the large, get our offing, reaching a comparative point of view, before we can become with steady confidence our own masters and pilots. The art of being human begins with the practice of being genuine, and following standards of conduct which the world has tested. If your life is not various and you cannot know the best people, who set the standards of sincerity, your reading at least can be various, and you may look at your little circle through the best books, under the guidance of writers who have known life and loved the truth.

IV

And then genuineness will bring serenity—which I take to be another mark of the right development of the true human being, certainly in an age passionate and confused as this in which we live. Of course serenity does not always go with genuineness. We must say of Dr. Johnson that he was genuine, and yet we know that the stormy tyrant of the Turk’s Head Tavern was not serene. Carlyle was genuine (though that is not quite the first adjective we should choose to describe him), but of serenity he allowed cooks and cocks and every modern and every ancient sham to deprive him. Serenity is a product, no doubt, of two very different things, namely, vision and digestion. Not the eye only, but the courses of the blood must be clear, if we would find serenity. Our word “serene” contains a picture. Its image is of the calm evening when the stars are out and the still night comes on; when the dew is on the grass and the wind does not stir; when the day’s work is over, and the evening meal, and thought falls clear in the quiet hour. It is the hour of reflection—and it is human to reflect. Who shall contrive to be human without this evening hour, which drives turmoil out, and gives the soul its seasons of self-recollection? Serenity is not a thing to beget inaction. It only checks excitement and uncalculating haste. It does not exclude ardor or the heat of battle: it keeps ardor from extravagance, prevents the battle from becoming a mere aimless mêlée. The great captains of the world have been men who were calm in the moment of crisis; who were calm, too, in the long planning which preceded crisis; who went into battle with a serenity infinitely ominous for those whom they attack. We instinctively associate serenity with the highest types of power among men, seeing in it the poise of knowledge and calm vision, the supreme heat and mastery which is without splutter or noise of any kind. The art of power in this sort is no doubt learned in hours of reflection, by those who are not born with it. What rebuke of aimless excitement there is to be got out of a little reflection, when we have been inveighing against the corruption and decadence of our own days, if only we have provided ourselves with a little knowledge of the past wherewith to balance our thought! As bad times as these, or any we shall see, have been reformed, but not by protests. They have been made glorious instead of shameful by the men who kept their heads and struck with sure self-possession in the fight. The world is very human, not a bit given to adopting virtues for the sakes of those who merely bemoan its vices, and we are most effective when we are most calmly in possession of our senses.

So far is serenity from being a thing of slackness or inaction that it seems bred, rather, by an equable energy, a satisfying activity. It may be found in the midst of that alert interest in affairs which is, it may be, the distinguishing trait of developed manhood. You distinguish man from the brute by his intelligent curiosity, his play of mind beyond the narrow field of instinct, his perception of cause and effect in matters to him indifferent, his appreciation of motive and calculation of results. He is interested in the world about him, and even in the great universe of which it forms a part, not merely as a thing he would use, satisfy his wants and grow great by, but as a field to stretch his mind in, for love of journeyings and excursions in the large realm of thought. Your full-bred human being loves a run afield with his understanding. With what images does he not surround himself and store his mind! With what fondness does he con travelers’ tales and credit poets’ fancies! With what patience does he follow science and pore upon old records, and with what eagerness does he ask the news of the day! No great part of what he learns immediately touches his own life or the course of his own affairs: he is not pursuing a business, but satisfying as he can an insatiable mind. No doubt the highest form of this noble curiosity is that which leads us, without self-interest, to look abroad upon all the field of man’s life at home and in society, seeking more excellent forms of government, more righteous ways of labor, more elevating forms of art, and which makes the greater among us statesmen, reformers, philanthropists, artists, critics, men of letters. It is certainly human to mind your neighbor’s business as well as your own. Gossips are only sociologists upon a mean and petty scale. The art of being human lifts to be a better level than that of gossip; it leaves mere chatter behind, as too reminiscent of a lower stage of existence, and is compassed by those whose outlook is wide enough to serve for guidance and a choosing of ways.

V

Luckily we are not the first human beings. We have come into a great heritage of interesting things, collected and piled all about us by the curiosity of past generations. And so our interest is selective. Our education consists in learning intelligent choice. Our energies do not clash or compete: each is free to take his own path to knowledge. Each has that choice, which is man’s alone, of the life he shall live, and finds out first or last that the art in living is not only to be genuine and one’s own master, but also to learn mastery in perception and preference. Your true woodsman needs not to follow the dusty highway through the forest nor search for any path, but goes straight from glade to glade as if upon an open way, having some privy understanding with the taller trees, some compass in his senses. So there is the subtle craft in finding ways for the mind, too. Keep but your eyes alert and your ears quick, as you move among men and among books, and you shall find yourself possessed at last of a new sense, the sense of the pathfinder. Have you never marked the eyes of a man who has seen the world he has lived in: the eyes of the sea-captain, who has watched his life through the changes of the heavens; the eyes of the huntsman, nature’s gossip and familiar; the eyes of the man of affairs, accustomed to command in moments of exigency? You are at once aware that they are eyes which can see. There is something in them that you do not find in other eyes, and you have read the life of the man when you have divined what it is. Let the thing serve as a figure. So ought alert interest in the world of men and thought to serve each one of us that we shall have the quick perceiving vision, taking meanings at a glance, reading suggestions as if they were expositions. You shall not otherwise get full value of your humanity. What good shall it do you else that the long generations of men which have gone before have filled the world with great store of everything that may make you wise and your life various? Will you not take the usury of the past, if it may be had for the taking? Here is the world humanity has made: will you take full citizenship in it, or will you live in it as dull, as slow to receive, as unenfranchised, as the idlers for whom civilization has no uses, or the deadened toilers, men or beasts, whose labor shuts the door on choice?

That man seems to me a little less than human who lives as if our life in the world were but just begun, thinking only of the things of sense, reckoning nothing of the infinite thronging and assemblage of affairs the great stage over, or of the old wisdom that has ruled the world. That is, if he have the choice. Great masses of our fellow-men are shut out from choosing, by reason of absorbing toil, and it is part of the enlightenment of our age that our understandings are being opened to the workingman’s need of a little leisure wherein to look about him and clear his vision of the dust of the workshop. We know that there is a drudgery which is inhuman, let it but encompass the whole life, with only heavy sleep between task and task. We know that those who are so bound can have no freedom to be men, that their very spirits are in bondage. It is part of our philanthropy—it should be part of our statesmanship—to ease the burden as we can, and enfranchise those who spend and are spent for the sustenance of the race. But what shall we say of those who are free and yet choose littleness and bondage, or of those who, though they might see the whole face of society, nevertheless choose to spend all a life’s space poring upon some single vice or blemish? I would not for the world discredit any sort of philanthropy except the small and churlish sort which seeks to reform by nagging—the sort which exaggerates petty vices into great ones, and runs atilt against windmills, while everywhere colossal shams and abuses go unexposed, unrebuked. Is it because we are better at being common scolds than at being wise advisers that we prefer little reforms to big ones? Are we to allow the poor personal habits of other people to absorb and quite use up all our fine indignation? It will be a bad day for society when sentimentalists are encouraged to suggest all the measures that shall be taken for the betterment of the race. I, for one, sometimes sigh for the generation of “leading people” and of good people who shall see things steadily and see them whole; who shall show a handsome justness and a large sanity of view, an opportune tolerance for details, that happen to be awry, in order that they may spend their energy, not without self-possession, in some generous mission which shall make right principles shine upon the people’s life. They would bring with them an age of large moralities, a spacious time, a day of vision.

Knowledge has come into the world in vain if it is not to emancipate those who may have it from narrowness, censoriousness, fussiness, an intemperate zeal for petty things. It would be a most pleasant, a truly humane world, would we but open our ears with a more generous welcome to the clear voices that ring in those writings upon life and affairs which mankind has chosen to keep. Not many splenetic books, not many intemperate, not many bigoted, have kept men’s confidence; and the mind that is impatient, or intolerant, or hoodwinked, or shut in to a petty view shall have no part in carrying men forward to a true humanity, shall never stand as examples of the true humankind. What is truly human has always upon it the broad light of what is genial, fit to support life, cordial, and of a catholic spirit of helpfulness. Your true human being has eyes and keeps his balance in the world; deems nothing uninteresting that comes from life; clarifies his vision and gives health to his eyes by using them upon things near and things far. The brute beast has but a single neighborhood, a single, narrow round of existence; the gain of being human accrues in the choice of change and variety and of experience far and wide, with all the world for stage—a stage set and appointed by this very art of choice—all future generations for witnesses and audience. When you talk with a man who has in his nature and acquirements that freedom from constraint which goes with the full franchise of humanity, he turns easily with topic to topic; does not fall silent or dull when you leave some single field of thought such as unwise men make a prison of. The men who will not be broken from a little set of subjects, who talk earnestly, hotly, with a sort of fierceness, of certain special schemes of conduct, and look coldly upon everything else, render you infinitely uneasy, as if there were in them a force abnormal and which rocked toward an upset of the mind; but from the man whose interest swings from thought to thought with the zest and poise and pleasure of the old traveler, eager for what is new, glad to look again upon what is old, you come away with faculties warmed and heartened—with the feeling of having been comrade for a little with a genuine human being. It is a large world and a round world, and men grow human by seeing all its play of force and folly.