Kitabı oku: «The Art of Living», sayfa 9

II

After all, whether this suggestion of a tendency toward superficiality be well founded or not, the proper use of time has come to be a more serious problem than ever for the entire world. The demands of modern living are so exacting that men and women everywhere must exercise deliberate selection in order to live wisely. To lay down general rules for the use of time would be as futile as to insist that every one should use coats of the same size and color, and eat the same kind and quantity of food. The best modern living may perhaps be correctly defined as a happy compromise in the aims and actions of the individual between self-interest and altruism.

If one seeks to illustrate this definition by example it is desirable in the first place to eliminate the individuals in the community whose use of time is so completely out of keeping with this doctrine that it is not worth while to consider them. Murderers, forgers, and criminals of all kinds, including business men who practise petty thefts, and respectable tradesmen who give short weight and overcharge, instinctively occur to us. So do mere pleasure-seekers, drunkards, and idle gentlemen. On the same theory we must exclude monks, deliberate celibates, nuns, and all fanatical or eccentric persons whose conduct of life, however serviceable in itself as a leaven or an exception, could not be generally imitated without disaster to society. It would seem also as though we must exclude those who have yet to acquire such elemental virtues of wise living as cleanliness, reverence for the beautiful, and a certain amount of altruism. There is nothing to learn as to the wise use of time from those whose conceptions of life are handicapped by the habitual use of slang and bad grammar and by untidiness; who regard the manifestations of good taste and fine scholarship as “frills,” and who, though they be unselfish in the bosoms of their families, take no interest in the general welfare of the community.

Let me in this last connection anticipate the criticism of the sentimentalist and of the free-born American who wears a chip on his shoulder, by stating that time may be as beautifully and wisely spent, and life be as noble and serviceable to humanity in the home of the humblest citizen as in that of the well-to-do or rich. Of course it may. Who questions it? Did I not, in order not even to seem to doubt it, take back all I hazarded about the manner in which Rogers spends his time? It may be just as beautifully and wisely spent, and very often is so. But, on the other hand, I suggest, timorously and respectfully, that it very often is not, and I venture further to ask whether the burden is not on democracy to show that the plain life of the plain people as at present conducted is a valuable example of wise and improving use of time? The future is to account for itself, and we all have faith in democracy. We are all plain people in this country. But just as a passing inquiry, uttered not under my breath, yet without levity or malice, what is the contribution so far made by plainness as plainness to the best progress of the world? Absolutely nothing, it seems to me. Progress has come from the superiority of individuals in every class of life to the mass of their contemporaries. The so-called plainness of the plain people too often serves at the present day as an influence to drag down the aspiring individual to the dead level of the mass which contents itself with bombastic cheapness of thought and action. This is no plea against democracy, for democracy has come to stay; but it is an argument why the best standards of living are more likely to be found among those who do not congratulate themselves on their plainness than those who are content to live no better and no worse than their neighbors. Discontent with self is a valuable Mentor in the apportionment of time.

Therefore I offer as the most valuable study in the use of time under modern conditions the men and women in our large cities who are so far evolved that they are not tempted to commit common crimes, are well educated, earnest and pleasing, and are keenly desirous to effect in their daily lives that happy compromise between self-interest and altruism to which I have referred as the goal of success in the use of time. Let us consider them from the point of every day in the week and of the four seasons. In every man’s life his occupation, the calling or profession by which he earns his bread, must necessarily be the chief consumer of his time. We Americans have never been an idle race, and it is rare that the father of a family exposes himself to the charge of sloth. His work may be unintelligent or bungling, but he almost invariably spends rather too much than too little time over it. If you ask him why, he says he cannot help it; that in order to get on he must toil early and late. If he is successful, he tells you that otherwise he cannot attend to all he has to do. There is plausibility in this. Competition is undoubtedly so fierce that only those who devote themselves heart and soul to any calling are likely to succeed. Moreover, the consciousness of success is so engrossing and inspiriting that one may easily be tempted to sacrifice everything else to the game.

But can it be doubted, on the other hand, that the man who refuses to become the complete slave either of endeavor or success is a better citizen than he who does? The chief sinners in this respect in our modern life are the successful men, those who are in the thick of life doing reasonably well. The man who has not arrived, or who is beginning, must necessarily have leisure for other things for the reason that his time is not fully employed, but the really busy worker must make an effort or he is lost. If he does not put his foot down and determine what else he will do beside pursuing his vocation every day in the year except Sunday, and often on Sunday to boot, he may be robust enough to escape a premature grave, but he will certainly not make the best use of his life.

The difficulty for such men, of course, is to select what they will do. There are so many things, that it is easy to understand why the mind which abhors superficiality should be tempted to shut its ears out of sheer desperation to every other interest but business or profession. If every one were to do that what would be the result? Our leading men would simply be a horde of self-seekers, in spite of the fact that their individual work in their several callings was conscientious and unsparing of self. Deplorable as a too great multiplicity of interests is apt to be to the welfare and advancement of an ambitious man, the motive which prompts him to endeavor to do many things is in reality a more noble one, and one more beneficial to society than absorption to excess in a vocation. The cardinal principle in the wise use of time is to discover what one can do without and to select accordingly. Man’s duty to his spiritual nature, to his æsthetic nature, to his family, to public affairs, and to his social nature, are no less imperative than his duty to his daily calling. Unless each of these is in some measure catered to, man falls short in his true obligations. Not one of them can be neglected. Some men think they can lighten the load to advantage by disregarding their religious side. Others congratulate themselves that they never read novels or poetry, and speak disrespectfully of the works of new schools of art as daubs. A still larger number shirks attention to political and social problems, and declares bluffly that if a man votes twice a year and goes to a caucus, when he is sent for in a carriage by the committee, it is all that can be expected of a busy man. Another large contingent swathes itself in graceless virtue, and professes to thank God that it keeps aloof from society people and their doings. Then we are all familiar with the man who has no time to know his own family, though, fortunately, he is less common than he used to be.

If I were asked to select what one influence more than another wastes the spare time of the modern man, I should be inclined to specify the reading of newspapers. The value of the modern daily newspaper as a short cut to knowledge of what is actually happening in two hemispheres is indisputable, provided it is read regularly so that one can eliminate from the consciousness those facts which are contradicted or qualified on the following day. Of course it is indispensable to read the morning, and perhaps the evening, newspaper in order to know what is going on in the world. But the persistent reading of many newspapers, or the whole of almost any newspaper, is nearly as detrimental to the economy of time as the cigarette habit to health. Fifteen minutes a day is ample time in which to glean the news, and the busy man who aspires to use his time to the best advantage may well skip the rest. There is no doubt that many of our newspapers contain some of the best thought of the day scattered through their encyclopædic columns; but there is still less doubt that they are conducted to please, first of all, those who otherwise would read nothing. From this point of view they are most valuable educators; moreover, the character of the newspaper is steadily improving, and it is evident that those in charge of the best of them are seeking to raise the public taste instead of writing down to it; but the fact remains that they at present contain comparatively little which the earnest man can afford to linger over if he would avoid mental dissipation of an insidious kind. A newspaper containing only the news and the really vital thought of the day compressed into short space is among the successful enterprises of the future which some genius will perpetuate. How many of us, already, weary of the social gossip, the sensational personalities, the nauseous details of crime, the custom-made articles, the Sunday special features, the ubiquitous portrait, and finally the colored cartoon, would write our names large on such a subscription-list!

In the matter of books, too, the modern man and woman may well exercise a determined choice. There is so much printed nowadays between ornamental covers, that any one is liable to be misled by sheer bewilderment, and deliberate selection is necessary to save us from being mentally starved with plenty. We cannot always be reading to acquire positive knowledge; entertainment and self-oblivion are quite as legitimate motives for the hard worker as meditated self-improvement; but whether we read philosophy and history, or the novel, the poem, and the essay, it behooves us to read the best of its kind. From this standpoint the average book club is almost a positive curse. A weekly quota of books appears on our library tables, to be devoured in seven days. We read them because they come to us by lot, not because we have chosen them ourselves. There is published in every year of this publishing age a certain number of books of positive merit in the various departments of literature and thought, which a little intelligent inquiry would enable us to discover. By reading fewer books, and making sure that the serious ones were sound and the light or clever ones really diverting, the modern man and woman would be gainers both in time and approbation.

In this connection let me head off again the sentimentalist and moralist by noting that old friends in literature are often more satisfying and engaging than new. Those of us who are in the thick of life are too apt to forget to take down from our shelves the comrades we loved when we were twenty-one – the essayists, the historians, the poets, and novelists whose delightful pages are the literature of the world. An evening at home with Shakespeare is not the depressing experience which some clever people imagine. One rises from the feast to go to bed with all one’s æsthetic being refreshed and fortified as though one had inhaled oxygen. What a contrast this to the stuffy taste in the roof of the mouth, and the weary, dejected frame of mind which follow the perusal of much of the current literature which cozening booksellers have induced the book club secretary to buy.

A very little newspaper reading and a limited amount of selected reading will leave time for the hobby or avocation. Every man or woman ought to have one; something apart from business, profession, or housekeeping, in which he or she is interested as a study or pursuit. In this age of the world it may well take the form of educational, economic, or philanthropic investigation, or co-operation, if individual tastes happen to incline one to such work. The prominence of such matters in our present civilization is, of course, a magnet favorable to such a choice. In this way one can, as it were, kill two birds with one stone, develop one’s own resources and perform one’s duty toward the public. But, on the other hand, there will be many who have no sense of fitness for this service, and whose predilections lead them toward art, science, literature, or some of their ramifications. The amateur photographer, the extender of books, the observer of birds, are alike among the faithful. To have one hobby and not three or four, and to persevere slowly but steadily in the fulfilment of one’s selection, is an important factor in the wise disposal of time. It is a truism to declare that a few minutes in every day allotted to the same piece of work will accomplish wonders; but the result of trying will convince the incredulous. Indeed one’s avocation should progress and prevail by force of spare minutes allotted daily and continuously; just so much and no more, so as not to crowd out the other claimants for consideration. Fifteen minutes before breakfast, or between kissing the children good-night and the evening meal, or even every other Saturday afternoon and a part of every holiday, will make one’s hobby look well-fed and sleek at the end of a few years.

Perhaps the most difficult side of one’s nature to provide for adequately is the social side. It is easy enough to make a hermit of one’s self and go nowhere; and it is easy enough to let one’s self be sucked into the vortex of endless social recreation until one’s sensations become akin to those of a highly varnished humming-top. I am not quite sure which is the worse; but I am inclined to believe that the hermit, especially if self-righteous, is more detestable in that he is less altruistic. He may be a more superior person than the gadfly of society, but ethics no longer sanctions self-cultivation purely for the benefit of self. Every man and woman who seeks to play an intelligent part in the world ought to manage to dine out and attend other social functions every now and then, even if it be necessary to bid for invitations. Most of us have more invitations than we can possibly accept, and find the problem of entertaining and being entertained an exceedingly perplexing one to solve from the standpoint of time. But in spite of the social proclivities of most of us, there are still many people who feel that they are fulfilling their complete duty as members of society if they live lives of strict rectitude far from the madding crowd of so-called society people, and never darken the doors of anybody. It is said that it takes all sorts of people to make up the world, but disciplinarians and spoil-sports of this sort are so tiresome that they would not be missed were they and their homilies to be translated prematurely to another sphere.

Those of us, however, who profess a contrary faith, experience difficulty at times in being true to it, and are often tempted to slip back into domestic isolation by the feverishness of our social life. It sometimes seems as though there were no middle way between being a humming-top and a hermit. Yet nothing is more fatal to the wise use of time than the acceptance of every invitation received, unless it be the refusal of every one. Here again moderation and choice are the only safeguards, in spite of the assurance of friends that it is necessary to go a great deal in order to enjoy one’s self. In our cities the bulk of the entertainments of the year happen in the four winter months; from which many far from frivolous persons argue that the only way is to dine out every night, and go to everything to which one is asked during this period, and make up between April 15th and December 15th for any arrears due the other demands of one’s nature. This is plausible, but a dangerous theory, if carried to excess. Wise living consists in living wisely from day to day, without excepting any season. Three evenings in a week spent away from one’s own fireside may not be an easy limit for some whose social interests are varied, but both the married and the single who regret politely in order to remain tranquilly at home four evenings out of seven, need not fear that they have neglected the social side of life even in the gayest of seasons.

And here, for the sake of our sometimes dense friend the moralist – especially the moralist of the press, who raves against society people from the virtuous limit of an occasional afternoon tea – let me add that by entertainments and recreation I intend to include not merely formal balls and dinner-parties, but all the forms of more or less innocent edification and diversion – teas, reform meetings, theatres, receptions, concerts, lectures, clubs, sociables, fairs, and tableaux, by which people all over the country are brought together to exchange ideas and opinions in good-humored fellowship.

In the apportionment of time the consideration of one’s physical health is a paramount necessity, not merely for a reasonably long life, but to temper the mind’s eye so that the point of view remain sane and wholesome. An overwrought nervous system may be capable of spasmodic spurts, but sustained useful work is impossible under such conditions. To die in harness before one’s time may be fine, and in exceptional cases unavoidable, but how much better to live in harness and do the work which one has undertaken without breaking down. Happily the young men and women of the country of the present generation may almost be said to have athletics and fresh air on the brain. What with opportunity and precept they can scarcely help living up to the mark in this respect. The grown-up men and women, absorbed in the struggle of life, are the people who need to keep a watchful eye upon themselves. It is so easy to let the hour’s fresh air and exercise be crowded out by the things which one feels bound to do for the sake of others, and hence for one’s immortal soul. We argue that it will not matter if we omit our walk or rest for a day or two, and so we go on from day to day, until we are brought up with a round turn, as the saying is, and realize, in case we are still alive, that we are chronic invalids. The walk, the ride, the drive, the yacht, the bicycle, the search for wild flowers and birds, the angler’s outing, the excursion with a camera, the deliberate open-air breathing spell on the front platform of a street-car, some one of these is within the means and opportunities of every busy worker, male and female.

For many of us the most begrudged undertaking of all is to find time for what we owe to the world at large or the State, the State with a capital S, as it is written nowadays. There is no money in such bestowals, no private gain or emolument. What we give we give as a tribute to pure altruism, or, in other words, because as men and women we feel that it is one of the most important elements in wise living. It is indisputable that there was never so much disinterested endeavor in behalf of the community at large as there is to-day, but at the same time it is true that the agitations and work are accomplished by a comparatively small number of people. There are probably among the intelligent, aspiring portion of the population at least five persons who intend to interest themselves in public affairs, and regard doing so as essential to a useful life, to every one who puts his theories into practice. No man or woman can do everything. We cannot as individuals at one and the same time busy ourselves successfully in education, philanthropy, political reform, and economic science. But if every one would take an active, earnest concern in something, in some one thing, and look into it slowly but thoroughly, this man or woman in the public schools, this in the methods of municipal government, and this in the problems of crime or poverty, reforms would necessarily proceed much faster. Just a little work every other day or every week. Let it be your hobby if you will, if you have no time for a hobby too. If five thousand men in every large city should take an active interest in and give a small amount of time in every week to the school question, we should soon have excellent public schools; if another five thousand would devote themselves to the affairs of municipal government in a similar fashion, would there be so much corruption as at present, and would so inferior a class of citizens be chosen to be aldermen and to fill the other city offices? And so on to the end of the chapter. Is not something of the kind the duty of every earnest man and woman? Let those who boast of being plain people put this into their pipes and smoke it. When the self-styled working-classes are prohibited by law from working more than eight hours, will they contribute of their spare time to help those who are trying to help them?

American men have the reputation of being considerate husbands and indulgent fathers; but they have been apt at all events, until recently, to make permission to spend take the place of personal comradeship. This has been involuntarily and regretfully ascribed to business pressure; but fatalistic remorse is a poor substitute for duty, even though the loved ones eat off gold plate and ride in their own carriages as a consequence. We Americans who have begotten children in the last twenty years do not need to be informed that the time given to the society of one’s wife and family is the most precious expenditure of all, both for their sakes and our own. But though the truth is obvious to us, are we not sometimes conscious at the end of the week that the time due us and them has been squandered or otherwise appropriated? Those walks and talks, those pleasant excursions from city to country, or country to city, those quiet afternoons or evenings at home, which are possible to every man and woman who love each other and their children, are among the most valuable aids to wise living and peace of mind which daily existence affords. Intimacy and warm sympathy, precept and loving companionship, are worth all the indulgent permission and unexpected cheques in the world. Some people, when Sunday or a holiday comes, seem to do their best to get rid of their families and to try to amuse themselves apart from them. Such men and women are shutting out from their lives the purest oxygen which civilization affords; for genuine comradeship of husband and wife, and father or mother and child, purges the soul and tends to clear the mind’s eye more truly than any other influence.

Lastly and firstly, and in close compact with sweet domesticity and faithful friendship, stand the spiritual demands of our natures. We must have time to think and meditate. Just as the flowers need the darkness and the refreshing dew, the human soul requires its quiet hours, its season for meditation and rest. Whatever we may believe, whatever doubts we may entertain regarding the mysteries of the universe, who will maintain that the aspiring side of man is a delusion and an unreality? In the time – often merely minutes – which we give to contemplation and serious review of what we are doing, lies the secret of the wise plan, if not the execution. To go on helter-skelter from day to day without a purpose in our hearts resembles playing a hurdy-gurdy for a living without the hope of pence. The use of Sunday in this country has changed so radically in the last twenty-five years that every one is free to spend it as he will, subject to certain restrictions as to sport and entertainment in public calculated to offend those who would prefer stricter usages. But whether we choose to go to church or not, whether our aspirations are fostered in the sanctuary or the fresh air, the eternal needs of the soul must be provided for. If we give our spare hours and minutes merely to careless amusement, we cannot fail to degenerate in nobility of nature, just as we lose the hue of health when we sully the red corpuscles of the body with foul air and steam heat. Are we not nowadays, even the plain people, God bless them, too much disposed to believe that merely to be comfortable and amused and rested is the sole requirement of the human soul? It does need rest most of the time in this age of pressure, Heaven knows, and comfort and amusement are necessary. But may we not, even while we rest and are comfortable, under the blue sky or on the peaceful river, if you will, lift up our spirits to the mystery of the ages, and reach out once more toward the eternal truths? Merely to be comfortable and to get rested once a week will not bring those truths nearer. May we not, in the pride of our democracy, afford to turn our glances back to the pages of history, to the long line of mighty men kneeling before the altar with their eyes turned up to God, and the prayer of faith and repentance on their lips? Did this all mean nothing? Are we so wise and certain and far-seeing that we need not do likewise?