But if the rebellion is to be successful in bringing individual happiness and in enabling a man to live consistently by one standard, not to vacillate between two, it is necessary that he should think and feel deeply about what his reason tells him. Most men, when they have thrown off superficially the superstitions of their childhood, think that there is no more to be done. They do not realise that these superstitions are still lurking underground. When a rational conviction has been arrived at, it is necessary to dwell upon it, to follow out its consequences, to search out in oneself whatever beliefs inconsistent with the new conviction might otherwise survive, and when the sense of sin grows strong, as from time to time it will, to treat it not as a revelation and a call to higher things, but as a disease and a weakness, unless of course it is caused by some act which a rational ethic would condemn. I am not suggesting that a man should be destitute of morality, I am only suggesting that he should be destitute of superstitious morality, which is a very different thing.
But even when a man has offended against his own rational code, I doubt whether a sense of sin is the ‘best method of arriving at a better way of life. There is in the sense of sin something abject, something lacking in self-respect. No good was ever done to anyone by the loss of self-respect. The rational man will regard his own undesirable acts as he regards those of others, as acts produced by certain circumstances, and to be avoided either by a fuller realisation that they are undesirable, or, where this is possible, by avoidance of the circumstances that caused them.
As a matter of fact the sense of sin, so far from being a cause of s good life, is quite the reverse. It makes a man unhappy and it makes him feel inferior. Being unhappy, he is likely to make claims upon other people which are excessive and which prevent him from enjoying happiness in personal relations. Feeling inferior, he will have a grudge against those who seem superior. He will find admiration difficult and envy easy. He will become a generally disagreeable person, and will find himself more and more solitary. An expansive and generous attitude towards other people not only gives happiness to others, but is an immense source of happiness to its possesser, since it causes him to be generally liked. But such an attitude is scarcely possible to the man haunted by a sense of sin. It is an outcome of poise and self-reliance; it demands what may be called mental integration; by which I mean that the various layers of a man’s nature, conscious, subconscious, and unconscious, work together harmoniously and are not engaged in perpetual battle. To produce such harmony is possible in most cases by wise education, but where education has been unwise it is a more difficult process. It is the process which the psycho-analysts attempt, but I believe that in a very great many cases the patient can himself perform the work which in more extreme cases requires the help of the expert. Do not say, ‘I have no time for such psychological labours; my life is a busy one filled with affairs, and I must leave my unconscious to its tricks.’ Nothing so much diminishes not only happiness but efficiency as a personality divided against itself. The time spent in producing harmony between the different parts of one’s personality is time usefully employed. I do not suggest that a man should set apart, say, an hour a day for self-examination. This is to my mind by no means the best method, since it increases self-absorption, which is part of the disease to be cured, for a harmonious personality is directed outward. What I suggest is that a man should make up his mind with emphasis as to what he rationally believes, and should never allow contrary irrational beliefs to pass unchallenged or obtain a hold over him, however brief. This is a question of reasoning with himself in those moments in which he is tempted to become infantile, but the reasoning, if it is sufficiently emphatic, may be very brief. The time involved, therefore, should be negligible.
There is in many people a dislike of rationality, and where this exists the kind of thing that I have been saying will seem irrelevant and unimportant. There is an idea that rationality, if allowed free play, will kill all the deeper emotions. This belief appears to me to be due to an entirely erroneous conception of the function of reason in human life. It is not the business of reason to generate emotions, though it may be part of its function to discover ways of preventing such emotions as are an obstacle to well-being. To find ways of minimizing hatred and envy is no doubt part of the function of a rational psychology. But it is a mistake to suppose that in minimizing these passions we shall at the same time diminish the strength of those passions which reason does not condemn. In passionate love, in parental affectation, in friendship, in benevolence, in devotion to science or art, there is nothing that reason should wish to diminish. The rational man, when he feels any or all of these emotions, will be glad that he feels them and will do nothing to lessen their strength, for all these emotions are parts of the good life, the life, that is, that makes for happiness both in oneself and in others. There is nothing irrational in the passions as such, and many irrational people feel only the most trivial passions. No man need fear that by making himself rational he will make his life dull. On the contrary, since rationality consists in the main of internal harmony, the man who achieves it is freer in his contemplation of the world and in the use of his energies to achieve external purposes than is the man who is perpetually hampered by inward conflicts. Nothing is so dull as to be encased in self, nothing so exhilarating as to have attention and energy directed outwards.
Our traditional morality has been unduly self-centred, and the conception of sin is part of this unwise focusing of attention upon self. To those who have never passed through the subjective moods induced by this faulty morality, reason may be unnecessary. But to those who have once acquired the sickness, reason is necessary in effecting a cure. And perhaps the sickness is a necessary stage in mental development. I am inclined to think that the man who has passed beyond it by the help of reason has reached a higher level than the man who has never experienced either the sickness or the cure. The hatred of reason which is common in our time is very largely due to the fact that the operations of reason are not conceived in a sufficiently fundamental way. The man divided against himself looks for excitement and distraction; he loves strong passions, not for sound reasons, but because for the moment they take him outside himself and prevent the painful necessity of thought. Any passion is to him a form of intoxication, and since he cannot conceive of fundamental happiness, all relief from pain appears to him solely possible in the form of intoxication. This, however, is the symptom of a deepseated malady. Where there is no such malady, the greatest happiness comes with the most complete possession of one’s faculties. It is in the moments when the mind is most active and the fewest things are forgotten that the most intense joys are experienced. This, indeed, is one of the best touchstones of happiness. The happiness that requires intoxication of no matter what sort is a spurious and unsatisfying kind. The happiness that is genuinely satisfying is accompanied by the fullest exercise of our faculties, and the fullest realisation of the world in which we live.
Chapter 8: Persecution mania
In its more extreme forms persecution mania is a recognised form of insanity. Some people imagine that others wish to kill them, or imprison them, or to do them some other grave injury. Often the wish to protect themselves against imaginary persecutors leads them into acts of violence which make it necessary to restrain their liberty. This, like many other forms of insanity, is only an exaggeration of a tendency not at all uncommon among people who count as normal . I do not propose to discuss the extreme forms, which are a matter for a psychiatrist. It is the milder forms that I wish to consider, because they are a very frequent cause of unhappiness, and because, not having gone so far as to produce definite insanity, they are still capable of being dealt with by the patient himself, provided he can be induced to diagnose his trouble rightly and to see that its origin lies within himself and not in the supposed hostility or unkindness of others.
We are all familiar with the type of person, man or woman, who, according to his own account, is perpetually the victim of
ingratitude, unkindness, and treachery. People of this kind are often extraordinarily plausible, and secure warm sympathy from those who have not known them long. There is, as a rule, nothing inherently improbable about each separate story that they relate. The kind of ill-treatment of which they complain does undoubtedly sometimes occur. What in the end rouses the hearer’s suspicions is the multiplicity of villains whom it has been the sufferer’s ill-fortune to meet with. In accordance with the doctrine of probability, different people living in a given society are likely in the course of their lives to meet with about the same amount of bad treatment. If one person in a given set receives, according to his own account, universal ill-treatment, the likelihood is that the cause lies in himself, and that he either imagines injuries from which in fact he has not suffered, or unconsciously behaves in such a way as to arouse uncontrollable irritation. Experienced people therefore become suspicious of those who by their own account are invariably ill-treated by the world; they tend, by their lack of sympathy, to confirm these unfortunate people in the view that everyone is against them. The trouble, in fact, is a difficult one to deal with, since it is inflamed alike by sympathy and by lack of sympathy. The person inclined to persecution mania, when he finds a hard-1uck story believed, will embellish it until he reaches the frontier of credibility; when, on the other hand, he finds it disbelieved, he has merely another example of the peculiar hard-heartedness of mankind towards himself. The disease is one that can be dealt with by understanding, and this understanding must be conveyed to the patient if it is to serve its purpose. My purpose in this chapter is to suggest some general reflections by means of which each individual can detect in himself the elements of persecution mania (from which almost everybody suffers in a greater or less degree), and, having detected them, can eliminate them. This is an important part of the conquest of happiness, since it is quite impossible to be happy if we feel that everybody ill-treats us.
One of the most universal forms of irrationality is the attitude taken by practically everybody towards malicious gossip. Very few people can resist saying malicious things about their acquaintances, and even on occasion about their friends; yet when people hear that anything has been said against themselves, they are filled with indignant amazement. It has apparently never occurred to them that, just as they gossip about everyone else, so everyone else gossips about them. This is a mild form of the attitude which, when exaggerated, leads on to persecution mania. We expect everybody else to feel towards us that tender love and that profound respect which we feel towards ourselves. It does not occur to us that we cannot expect others to think better of us than we think of them and the reason this does not occur to us is that our own merits are great and obvious, whereas those of others, if they exist at all, are only visible to a very charitable eye. When you hear that so-and-so has said something horrid about you, you remember the ninety-nine times when you have refrained from uttering the most just and well-deserved criticism of him, and forget the hundredth time when in an unguarded moment you have declared what you believe to be the truth about him. Is this the reward, you feel, for all your long forbearance? Yet from his point of view your conduct appears exactly what his appears to you; he knows nothing of the times when you have not spoken, he knows only of the hundredth time when you did speak. If we were all given by magic the power to read each other’s thoughts I suppose the first effect would be that almost all friendships would be dissolved; the second effect, however, might be excellent, for a world without any friends would be felt to be intolerable, and we should learn to like each other without needing a veil of illusion to conceal from ourselves that we did not think each other absolutely perfect. We know that our friends have their faults, and yet are on the whole agreeable people whom we like. We find it, however, intolerable that they should have the same attitude towards us. We expect them to think that, unlike the rest of mankind, we have no faults. When we are compelled to admit that we have faults, we take this obvious fact far too seriously. Nobody should expect to be prefect, or be unduly troubled by the fact that he is not.
Persecution mania is always rooted in a too exaggerated conception of our own merits. I am, we will say, a playwright; to every unbiased person it must be obvious that I am the most brilliant playwright of the age. Nevertheless, for some reason, my plays are seldom performed, and when they are, they are not successful. What is the explanation of this strange state of affairs? Obviously that managers, actors, and critics have combined against me for one reason or another. The reason, of course, is highly creditable to myself: I have refused to kow-tow to the great ones of the theatrical world; I have not flattered the critics; my plays contain home truths which are unbearable to those whom they hit. And so my transcendent merit languishes unrecognised.
Then there is the inventor who has never been able to get anyone to examine the merits of his invention; manufacturers are set in their ways and will not consider any innovation, while the few who are progressive keep inventors of their own, who succeed in warding off the intrusions of unauthorised genius; the learned societies, strangely enough, lose one’s manuscripts or return them unread; individuals to whom one appeals are unaccountably unresponsive. How is such a state of affairs to be explained? Obviously there is a close corporation of men who wish to divide among themselves the plums to be obtained by means of invention; the man who does not belong to this close corporation will not be listened to.
Then there is the man who has a genuine grievance founded upon actual fact, but who generalises in the light of his experience and arrives at the conclusion that his own misfortune affords the key to the universe; he discovers, let us say, some scandal about the Secret Service which it is to the interest of the Government to keep dark. He can obtain hardly any publicity for his discovery, and the most apparently high-minded men refuse to lift a finger to remedy the evil which fills him with indignation. So far the facts are as he says they are. But his rebuffs have made such an impression upon him that he believes an powerful men to be occupied wholly and solely in covering up the crimes to which they owe their power. Cases of this kind are particularly obstinate, owing to the partial truth of their outlook; the thing that has touched them personally has made, as is natural, more impression upon them than the much larger number of matters of which they have had no direct experience. This gives them a wrong sense of proportion, and causes them to attach undue importance to facts which are perhaps exceptional rather than typical.
Another not uncommon victim of persecution mania is a certain type of philanthropist who is always doing good to people against their will, and is amazed and horrified that they display no gratitude. Our motives in doing good are seldom as pure as we imagine them to be. Love of power is insidious; it has many disguises, and is often the source of the pleasure we derive from doing what we believe to be good to other people. Not infrequently, yet another element enters in. ‘Doing good’ to people generally consists in depriving them of some pleasure: drink, or gambling, or idleness, or what not. In this case there is an element which is typical of much social morality, namely envy of those who are in a position to commit sins from which we have to abstain if we are to retain the respect of our friends. Those who vote, let us say, for law against cigarette smoking (such laws exist, or existed, in several American States) are obviously non-smokers to whom the pleasure which others derive from tobacco is a source of pain. If they expect those who were previously cigarette fiends to come in a deputation and thank them for emancipation from this odious vice, it is possible that they may be disappointed. They may then begin to reflect that they have given their lives for the public good, and that those who have most reason for thanking them for their beneficent activities appear to be the least aware of any occasion for gratitude.
One used to find the same kind of attitude on the part of mistresses towards domestic servants whose morals they safeguarded. But is these days the servant problem has become so acute that this form of kindness to maids has become less common.
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In the higher walks of politics the same sort of thing occurs. The statesman who has gradually concentrated all power within himself in order that he may be able to carry out the high and noble aims which have led him to eschew comfort and enter the arena of public life, is amazed at the ingratitude of the people when they turn against him. It never occurs to him that his work may have had anything but a public motive, or that the pleasure of controlling affairs may have in any degree inspired his activities. The phrases which are customary on the platform and in the Party Press have gradually come to him to seem to express truths, and he mistakes the rhetoric of partisanship for a genuine analysis of motives. Disgusted and disillusioned, he retires from the world after the world has retired from him, and regrets that he ever attempted so thankless a task as the pursuit of the public good.
The Conquest of Happiness Page 7