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diff --git a/32421-h/32421-h.htm b/32421-h/32421-h.htm new file mode 100644 index 0000000..12547e6 --- /dev/null +++ b/32421-h/32421-h.htm @@ -0,0 +1,1079 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + A Man of the World, by Annie Payson Call. + </title> + <style type="text/css"> + body {margin-left: 10%; margin-right: 10%;} + p {margin-top: 1em; margin-bottom: 0em; + text-align: justify;} + /* Text Blocks ------------------------------------------ */ + pre {font-size: 0.9em;} + /* Headers ---------------------------------------------- */ + h1,h2,h3,h4,h5,h6 {text-align: center; clear: both; font-weight: normal;} + h1 {letter-spacing: 0.1em;} + /* Horizontal Rules ------------------------------------- */ + hr {width: 65%; + margin-left: auto; margin-right: auto; + margin-top: 2.0em; margin-bottom: 2.0em; + clear: both;} + hr.full {width: 100%;} + /* General Formatting ---------------------------------- */ + .sc {font-variant: small-caps;} + .smcap {font-variant: small-caps;} + span.pagenum {position: absolute; + right: 1%; + color: gray; background-color: inherit; + letter-spacing:normal; + text-indent: 0em; text-align:right; + font-style: normal; + font-variant:normal; + font-weight: normal; + font-size: 8pt;} + /* Figures ---------------------------------------------- */ + .figcenter {padding: 1em; margin: 0; + text-align: center; font-size: 0.8em;} + .figcenter img {border: none;} + .figcenter p {margin: 0; text-indent: 1em;} + .figcenter {margin: auto; clear: both;} + /* Links ------------------------------------------------ */ + a:link {color: blue; background-color: inherit; text-decoration: none} + link {color: blue; background-color: inherit; text-decoration: none} + a:visited {color: blue; background-color: inherit; text-decoration: none} + a:hover {color: red; background-color: inherit} + </style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of A Man of the World, by Annie Payson Call + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Man of the World + +Author: Annie Payson Call + +Release Date: May 19, 2010 [EBook #32421] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK A MAN OF THE WORLD *** + + + + +Produced by Audrey Longhurst, Richard J. Shiffer and the +Online Distributed Proofreading Team at https://www.pgdp.net + + + + + + +</pre> + + +<div class="figcenter" style="width: 294px;"> +<img src="images/cover.jpg" width="294" height="400" alt="" title="" /> +</div> + +<h1>A Man of the World</h1> + +<h3>BY</h3> + +<h2>ANNIE PAYSON CALL</h2> + + +<h4><i>Author of</i><br /> +"Power Through Repose," "As a Matter of Course,"<br /> +"The Freedom of Life"</h4> + +<p><br /></p> + +<h3>BOSTON<br /> +LITTLE, BROWN, AND COMPANY<br /> +1906</h3> + +<p><br /></p> + +<h4><span class="sc">Copyright, 1905,</span><br /> +<span class="sc">By Little, Brown, and Company.</span><br /></h4> + +<h5><i>All rights reserved</i></h5> + +<h4>Published October, 1905</h4> + +<h5>THE UNIVERSITY PRESS, CAMBRIDGE, U.S.A.</h5> + + + +<hr /> +<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<h2>A MAN <i>of the</i> WORLD</h2> + + + +<hr /> +<h2>I</h2> + + +<p><span class="sc">There</span> are two worlds in the minds of men: the one is artificial, +selfish, and personal, the other is real and universal; the one is +limited, material, essentially of the earth, the other supposes a kind +of larger cosmopolitanism, and has no geographical limits at all; it is +as wide as humanity itself, and only bounded by the capacity for +<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span>experience, insight, and sympathy in the mind and heart of man. A true +man of the world, therefore, is not primarily of it,—a true man of the +world must know and understand the world; and in order to do so, he +should be able at any time to get it into perspective.</p> + +<p>Charles Dickens says that by a man who knows the world is too frequently +understood "a man who knows all the villains in it." It is of course, by +gentlemen, also understood that a man who knows the world knows all its +manners and customs, and can adapt himself to them easily and entirely, +<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span>wherever he may be. But this external polish does not preclude the +idea, even among so-called well-bred men, that a man who knows the world +knows all the villains in it, and such a man may be more or less of a +villain himself, provided he has the cleverness and the ingenuity to +hide his villainy. To a certain extent the appearance of virtue has been +always more or less of a necessity in the world, but the moral standards +in social, professional, and business life are inconsistent and mixed. +Even in essentials the highest standards are often modified to suit the +preference of the majority. It is not always considered dishonorable for +<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span>a man to cheat in business, so long as the cheating is done without +interfering in any way with the general customs of the business world.</p> + +<p>When we say that a man of the world is generally understood to be a man +who "knows all the villains in it," it seems at first sight an extreme +statement, but as the world goes now, it certainly represents the +general tendency of thought. The distinction is too seldom made between +a man of the world and a worldly man,—between a man who really knows +the world as it is and a man whose familiarity with it is narrow and +<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span>sordid. When people speak of "seeing life" they seldom mean seeing the +best of it.</p> + +<p>The same tendency toward perversion, as being the more interesting phase +of life, is found among physicians and trained nurses. A good physician +once told me, with pained indignation, that his students would go miles +to see an abnormal growth of tumor, but not one of them would turn +around to enjoy the mechanism of a healthy heart. And it is a well-known +fact that many trained nurses will lose interest in a case the moment a +<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span>patient begins to recover. "A splendid case of typhoid fever" is, not a +case in which the patient is throwing off the effects of the germ with +wholesome promptness, but one in which the germ is doing its +worst,—where the illness is extreme, and the delirium exciting. To be +sure, in such a case, there is intense interest in taking all possible +means, with promptness and decision, to save the patient's life; but, if +this were done only with a keen love of wholesomeness and normal health, +the interest of the nurses and physicians would never wane until the +patient had become strong and vigorous. If the standard of the best +<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span>physical health were steadily before the eyes of physician and nurse, +and if both had a strong desire to bring the patient, as nearly as +possible, up to their own high standard of health, there would be a very +great difference in the atmosphere of sick rooms and hospitals. The work +of physicians and nurses seems to be more often that of protection +against disease than that of achievement of health; and the distinction, +though at first sight it may seem a fine one, is nevertheless radical.</p> + +<p>Note the parallel between this negative tendency toward health of body, +and the same negative tendency in the<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> world toward health of soul. It +is protection against the worst ravages of sin which is the moral aim of +the majority of the world; not a striving toward a positive standard of +healthy life for both soul and body. What is sin but disease of the +soul? Sin is just as truly, just as practically, disease of the soul, as +any form of known malady is disease of the body. If we could impress +ourselves strongly with the fact that sin is disease,—disorder and +abnormality,—it would be a radical step toward freedom from sin. By sin +is meant every kind of selfishness,—whatever form it may take.<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span></p> + +<p>A young friend, in speaking of a companion charming in his words and +manners and most attractive because of his artistic temperament, but +evidently loose in his ideas of morality, once expressed the opinion +that it was "all right" to associate with this charming man,—enjoying +all that was delightful in him and ignoring, so far as possible, all +that was evidently bad.</p> + +<p>"Could you ignore dirty nails, dirty ears, and a bad smell about your +companion?" someone asked.</p> + +<p>Whereupon the young man exclaimed, with an expression of supreme<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> +disgust, "How can you speak of such things,—of course I could not stay +with him for five minutes!"</p> + +<p>But he did not in the least associate the loose, light, unclean way of +looking at human relations, with the same careless uncleanness as +applied to the body. And yet, in reality, the one kind of uncleanness +corresponds precisely to the other. In the one case the dirt is on the +inside and is what we may call living dirt, because it is kept alive by +the soul to which it is allowed to cling. In the other case the dirt is +on the outside, and can be washed off with soap and water. Very<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> few +so-called men or women of the world are willing to appear dirty and +slovenly in their bodies,—but a great many are willing to be dirty and +slovenly in their souls. A curious and significant fact it is, that +often, when a man's nerves give way, even when his external habits have +been most cleanly, or even fastidious, they may change entirely, and he +may go about with spotted clothes, dirty hands, and a general slovenly +appearance, whereas such external shiftlessness would have been +impossible to him while his nerves were comparatively well and strong.<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> + +<p>When such a man's nerves give way, so that he loses to some extent the +external use of his will, the dirty habits of his mind appear in +slovenly and dirty habits of body, because he has no longer the +will-power to confine them to his private thoughts and feelings. The +habits of his body become then a true expression of his state of mind.</p> + +<p>We may prove the relation between sin and disease by tracing what might +be called a mild sin to its logical extreme. Just as we may follow +almost any disease in its development, until it causes the death of the +body, if the<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> body is not protected from its growth, so we may follow +any sin in its development to the death of the soul, if the soul is not +similarly protected. All sin, when allowed to increase according to its +own laws, is the destruction of both soul and body.</p> + +<p>Macbeth's mind became diseased; and we may find many an Iago in our +insane asylums to-day, for, with all his cleverness, no Iago can, in the +long run, keep control of his mind if his selfish plans are frustrated. +The loathsome diseases of the body which are liable to overtake a Don +Juan may only be spoken of, or thought of, as a<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> means of removing the +blindness of those who, from dwelling upon the sensations of the body, +come to think of sin as pleasant. When their blindness is removed, the +least touch of the sensuality which causes the disease will fill them +with wholesome horror. It is wonderfully provided by the Creator that +any sensation, which is selfishly indulged in, any sensation that a man +remains in for its own sake, must lead first to satiety,—and then to +worse than satiety and death. This is true both of all selfish +sensations of the body and of all useless emotions of the mind. Our +sensations and our<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> emotions must be obedient servants to a wholesome, +vigorous love of usefulness, or they become infernal masters whose rule +leads only to weakness and death.</p> + +<p>The old asceticism,—the spiritual stupidity of primitive times,—placed +the world, the flesh, and the devil on a level of equality, whereas both +the world and the flesh are capable of noble uses, but the devil is not. +The world and the flesh are servants, and good servants; they are +necessary instruments for the carrying out of the Divine purpose in +human life. But the devil is merely the perversion of good<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> things to +useless, trivial, and degrading ends. He has no power in himself except +as we give him power, and we give him power every day when we associate +the idea of the world with that of the villains in it, and when we +debase the flesh by not realizing the clean, good service for which it +is intended. Indeed, we are really feeding the devil in so far as our +standards of life are negative, and not positive,—in so far as we are +only busy in protecting ourselves from worse sin or from worse disease, +instead of casting out <i>all sin and disease</i> as fast as we perceive them +in ourselves, and working<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> toward the highest possible standard of +wholesome life for body and soul. To "<i>look to the Lord and shun evils +as sins</i>," means to hold to the standard of health given us by the Lord +for both body and soul, so that it may become more and more clear as we +apply it to life with persistent strength. Our present standards of life +are warped. The abnormal has become so familiar to us as to seem normal. +The joy and life-giving power of fresh air for soul and body is too +little known to us. A thoroughly healthy world, with wholesome habits of +mind and body, is almost out of our<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> ken. The lower standards have +become too generally a matter of course,—that is why we do not think of +brave and wholesome manhood when we use the expression "a man of the +world."</p> + +<p>It is a certain fact that no man can understand and live in what is good +and wholesome, <i>of his own free will</i>, without having had +temptations,—and strong ones,—to what is evil and unwholesome. Thus a +knowledge of the evil in the world enlarges a man's experience just in +so far as he uses that knowledge to lead him to the opposite good. A +knowledge of evil warps a<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> man's character,—however broad his +experience may be,—just in so far as he yields to the evil and allows +it to become a part of himself.</p> + +<p>"And ye shall know the truth and the truth shall make you free." The +truth which makes us free is the truth about ourselves, the truth about +evil, the truth about everything, and our freedom is full and expansive +in proportion as we recognize, acknowledge, and live by the truth, both +in general and in detail.</p> + + + +<hr /> +<p><span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p> +<h2>II</h2> + + +<p>"<span class="sc">I am</span> a man and nothing human do I consider alien to me," said Terence +two thousand years ago.</p> + +<p>A man who thoroughly knows the world must be capable of understanding +all phases of life,—not only those of his own country, class, +profession, or sect. It is the humanity in all its phases that he loves +and understands,—not the phase itself; and therefore nothing that is +human can be so remote as to be unintelligible to his<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> mind or without +the power of appeal to his heart. Iago could never understand honesty or +generosity. Don Juan could never understand chastity. On the other hand +it is possible for an honest man to understand Iago, and for a clean man +to understand Don Juan. Although in neither case will the man who +understands sympathize with the sin, in both cases the understanding +will be clear and comprehensive. A child cannot understand either Iago +or Don Juan, neither can a childish man; but a truly <i>childlike</i> man can +understand all phases of temptation and sin, and estimate them justly.<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span></p> + +<p>There is an innocence of ignorance, and there is an innocence of wisdom. +The innocence of ignorance is involuntary. It is innocence because it +cannot be anything else. A little child is in the innocence of +ignorance, and it is from that protective innocence that we feel the +fresh, happy atmosphere of childhood. The innocence of wisdom is +possible only to those who have known temptation and, through overcoming +it, have learned to recognize all sin for what it really is,—the filth +and disease of the soul, and to avoid it as such. The fresh life that +springs from such struggle and conquest<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> of selfish tendencies brings +with it a vigor of innocence which has a quality of life akin to that of +a healthy child, with the added power and insight of a man's maturity. +Whatever form or phase of temptation his fellow men may be in, such a +man, from his own experience, has found the means of understanding them. +He has found the means of understanding his neighbor, whether the +neighbor is immersed in self-indulgence, is struggling desperately to +gain his freedom, or is well along upon the upward path.</p> + +<p>A man who can only understand certain special phases of human nature<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> is +narrow and provincial, however he may assume the air of a man of the +world; and the false assumption of a broad understanding renders him +practically still more narrow and provincial, for it stands in the way +of his learning from those who have it in their power to instruct him. +But the true man of the world, whose breadth of vision and penetration +of insight are the result of a working familiarity with universal +principles in practical life, detests sin without condemning the sinner, +and is not befooled by the shallow pretensions of the provincial +Pharisee.<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span></p> + +<p>To know the world we must not only be able to understand all phases of +it in general, but we must also understand the various types in +particular. There are nations, there are grades and phases of life in +each nation, and there are individuals in each phase. There is as great +a difference between the individuals of a small community of people, if +one has the eye to detect it, as there is between nations.</p> + +<p>I remember once talking with a famous anthropologist. All men were to +him simply representations of ages, nations, or families. No man was a<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> +man in himself; he was simply a specimen. It gave to a little everyday +person a very keen sense of the vastness of humanity in general, past +and present, to hear this scientific man talk. He had the habit of +swinging all the nations of the world into his conversation as easily as +if he lived with them every day, as in his habitual thought he truly +did. Whenever I would speak to him of a friend or a relative he would +characterize him by his national and family tendency. To talk with the +Professor for an hour or two was most enlightening and expanding; but a +long acquaintance<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> proved that a man, even in the region of large +anthropological and geographical ideas, could be just as narrow and +provincial as the self-appointed moral censor of a country town. The +human body and the human mind, in general, seemed to mean a very great +deal to him, but man as an individual soul meant nothing at all.</p> + +<p>Some of the greatest diplomats, who have stood out as clever in their +dealings with nations, have been limited in the extreme when their lives +took them outside of the rut of their own immediate work. Statesmen who +have dealt cleverly<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> with nations have blundered sadly in their dealings +with individual men, blundered sometimes when their mistakes would react +upon their national influence. And yet so established were they in the +selfish rut of their national diplomacy, so provincial were they in the +knowledge of individual human nature, that they went on blundering, +until many a time their mistakes led them almost, if not quite, to +national disaster. The best lawyers know that to do their work truly +they must be able to judge particular cases and special circumstances by +standards which to the majority of<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> minds do not exist. For want of such +clear understanding of human nature which comes from an original +instinct for truth itself,—as distinguished from the cut-and-dried +application of conventional habit,—lawyers have often failed.</p> + +<p>Conventional standards are the common standards of the majority; but, +although they are perhaps more serviceable than any others in the +achievement of commonplace success, they are invariably inadequate on a +really high and simple plane of human endeavor. It is rare to find an +active man engaged in worldly business who<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> recognizes the laws of +simple unselfishness and truth as having any practical existence in +human affairs; but it is still more rare to find such a man +understanding the true relation between essential goodness and the +conventional principles of morality. There are times when those who act +from higher standards must appear to contradict entirely all +conventional modes of life, but they do not necessarily oppose such +conventions, for through a courageous adherence to the spirit of the law +they eventually bring new life to its letter. The true man of the world +is he who can express his<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> essential goodness and truth in wise and +appropriate ways, and in terms which must be, in the long run, +intelligible to all kinds of men.</p> + +<p>When Jesus Christ healed a man on the Sabbath day, He not only ignored +the conventional standards of His nation, but He appeared to disobey one +of the fundamental commandments of the law. The Pharisees, and all the +people about Him who stood well in the eyes of the world, were angrily +indignant. It is not difficult to imagine, after it was all over, a kind +and conventional soul coming to the Lord and asking Him<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> why He had not +waited until the next day before carrying out His intention;—He would +not have had to wait long, and the displeasure of the Pharisees would +have been avoided. "Would it not have been more charitable to respect +the religious scruples of the Jews? Is it not wrong to fly needlessly in +the face of respectable public opinion? Was it not unwise needlessly to +break the letter of the commandment, even while keeping its spirit?" +Some doubting soul, who wanted to believe in the goodness of the Lord +and the purity of His motive, might well have put all these questions<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> +to Him with a sincere and conscientious desire to serve. And yet this +doubter, with all his conscientious kindness, would have been blind and +stupid. For only the self-righteous or the morally stupid could fail to +understand that, in healing a sick man on the Sabbath day, our Lord was +establishing a new precedent of a truer and deeper obedience for all +mankind. The Pharisees were convinced of their own goodness; it would +not have occurred to them as possible that they were narrow, provincial, +and self-righteous. They would not have admitted for an instant the +possibility of any circumstances<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> under which it might be right to +perform a radical cure on the Sabbath day; and they persuaded themselves +that they were "doing God service" when they subjected to an ignominious +execution the man who had so roused all their personal and selfish +antagonism. The Pharisees were hopelessly unable to understand Him, but +that was because of their own blindness. In laying down the principle +that the Sabbath was made for man and not man for the Sabbath, our Lord +was expressing an eternal truth, not only to the world of His own time +but to the world of all ages.<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> + +<p>To associate the idea of a man of the world with a knowledge of its dark +places and shallow forms alone, tends to belittle and degrade our +conception of the world; whereas the world, so far from being only dark +or shallow, is well worth knowing and serving, provided it is made to +serve, in its turn, all that is vigorous and wholesome in man. We should +recognize the beauty and power of the things of this world as servants +to our highest law; it is only the perversion of those things that is to +be renounced.</p> + +<p>The true man of the world understands<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> perverted human nature,—from the +gourmand to the keen political sharper; he is a man who is never +deceived by appearances, and who sees the real character beneath its +external polish; a man who, with his clearer understanding, takes each +perversion at its true value, understands the Iagos and the Don Juans +equally well, with no slightest taste for either. They are all forms of +disease to him. He can trace Iago's villainy to its own destruction and +Don Juan's sensuality to its worse than satiety.</p> + +<p>Again, a true man of the world is a man who knows, and loves, and is a<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> +part of all the wholesomeness in the world; a man who is quickly at home +in every variety of good form, because the instincts of a gentleman are +the same all the world over, although customs may differ entirely; a man +who, while accustomed to all conventions and respecting them where they +properly belong, is easily and happily at home without them; a man who, +while preferring fine instincts as well as strong characters in his +fellow men, is so alive to the best in human nature that he can find the +gold thread anywhere in the wax, if there is a gold thread there; a man +whose thoughts<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> are so much at home in fresh air that he at once detects +a close or tainted atmosphere, but can keep the unpleasant sensation to +himself; who never intrudes his love of fresh air upon others, but, +being surrounded by it himself, enjoys it habitually and as a matter of +course. Such a man can never be caught unawares; he is a gentleman in +all emergencies, because he cannot be otherwise than himself, and he +never appears what he is not.</p> + +<p>A true man of the world is not of the world primarily, although he +serves the world and is served by it; it is to him always a means to a +higher end,—never<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> an end in itself. It was of true men of the world +that the Lord spoke when He said, "I pray not that Thou shouldest take +them out of the world, but that Thou shouldest keep them from the +evil!"</p> + + + +<hr /> +<p><span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span></p> +<h2>III</h2> + + +<p><span class="sc">From</span> the point of view of good we can see and understand evil, but from +the point of view of evil we can neither see nor understand real +goodness. A man to understand the world must be in the process of +gaining his freedom from its evils. He must be learning to live +according to universal and interior standards, not according to the +standards of a special time, or of the people who happen to be about +him; and, in the process, he<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> will learn that faithfulness to his own +sincere perception of universal truth will lead him eventually into true +harmony with the best in others. We know of only one man in the history +of the world who lived his whole life in a manner consistent with his +highest standards.</p> + +<p>The world is a great, well-kept school. No one who believes in +immortality can possibly doubt that the short space of time we are here +is meant for training,—training to prepare us for our work hereafter, +whatever that may be, by doing our work here well. If we start with the +belief that the world is<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> a school, and that we do not want to stay in +the primary class, but that we want to go through all the classes and to +graduate honorably,—if that conviction is strong in our minds, it is +astonishing to realize what a new aspect life will have for us. In +general and in every detail life will be full of living interest. No +trouble will be too hard to bear; there will be no circumstances that we +would run away from. We shall want to learn all our lessons, to pass all +our examinations, and to get the living power for use to others which is +the logical result.</p> + +<p>To love his neighbor as himself, a<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> man must be able truly to sympathize +with his neighbor and to see through his neighbor's eyes. By this I do +not mean that the neighbor's point of view must be his own, but that he +should be able to understand it as if it were his own. If a man does +this, he can understand the wrong or the right of it much more clearly; +and can, when advisable, modify his own point of view according to his +neighbor's. One can easily recognize the advantage it is to a doctor, a +lawyer, a minister, or a business man, to be able and willing always to +grasp the point of view of other people. A doctor makes up his<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> mind as +to the best course to take in regard to his patient. The patient tells +him a long story describing his own state of mind, which seems to the +doctor, according to his own experience, entirely ridiculous. If he +excludes all appreciation of his patient's point of view and holds +harshly to his own ideas, he loses the most important means for +performing a perfect cure. If he listens attentively, and earnestly +tries to appreciate what may be good in his patient's ideas, so that the +patient feels his sympathy, an opportunity is thus opened to lead the +patient gradually to common sense. In so far as<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> the physician closes +his mind to his patient's point of view, in so far he is narrow and +lacking in the true spirit of a man of the world.</p> + +<p>A good, clear-headed lawyer should understand not only his client's +point of view, but also that of his opponent. A man can never lose his +own ground by truly "throwing himself on the side of his antagonist." An +all-round clear-headedness is a necessity to the best growth in us of +true principles. When a man's eye is single his whole body will be full +of light, and such light penetrates far and wide within and along the +whole horizon, and<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> shows characters, affairs, and circumstances, for +what they really are. But no man's eye can be single unless he takes a +clear, unprejudiced view of his fellow men in all phases and varieties +of life. The very large number and variety of people who come steadily +for help to a physician or minister receive the greatest help when the +physician or minister understands the world entirely without prejudice. +A quiet understanding of human nature, and a brave, gentle manner of +dealing with others is one of the greatest blessings that can come to +any man.</p> + +<p>It is absolutely impossible to rid<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> ourselves of prejudice without at +the same time gaining freedom from self-love. If a man is favorably +prejudiced in a certain direction, it is because there is something in +the opposite direction which offends his selfishness. To gain freedom +from the prejudice he must see and acknowledge heartily the selfishness +in himself which is at its root. This is often a difficult thing to do, +for a prejudice may have come to us through the selfish egotism of some +far-away ancestor, and may have become rooted in our own personality +before we realized its true nature.</p> + +<p>To be a man of the world one must<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> be able to understand the world,—not +three or four corners of it, but the whole of it. This expansion of mind +and soul is possible to every man who will first understand himself, and +no man can understand himself who is blindly indulging his own +selfishness. Every day we are seeing people who are living and acting in +the grossest selfishness and they do not know it. Such people sometimes +frighten those who are observing them.</p> + +<p>"If John Smith," I say to myself, "is the human beast that I see him to +be, and does not know it, perhaps I am unconsciously just as brutal as<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> +John, and do not know it; and if I am, how can I find it out?"</p> + +<p>We must have the habit of first casting the beam out of our own eye, +before we can be ready to help take the mote from our brother's eye; and +the only possible way to be sure of finding ourselves out, is to be +quietly, willingly, open to criticism; to take every criticism, not with +a desire to prove ourselves right, but with an earnest desire to find +out and act upon the truth. I do not mean necessarily to invite +criticism,—it will come fast enough without invitation,—but to welcome +it when it appears, and to try<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> at once to see ourselves with the eyes +of our critics.</p> + +<p>So simple and straightforward is the road to travel, when we sincerely +want to become true men of the world, that the expansion of heart and +mind resulting from a steady walking upon this road must seem impossible +to worldly men. And yet the narrowness of worldly men is in its essence +similar to the narrowness of the dwellers in a small, gossiping country +town. The worldly men have more superficial knowledge than the +inhabitants of the country town, but they do not necessarily have any +stronger grasp on the<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> world-wide principles of human nature. +Worldliness is the love of ease and the pride of life upon a low plane +of commonplace existence, but a true knowledge of the world requires a +higher elevation.</p> + +<p>The ascent of narrow paths and steep inclines leads to the mountain top; +thence the outlook is wide, and the heights and depths of the landscape +take their proper places in their true relation to each other. The +single-minded drudgery and toil which produces character leads also to +the wisdom of the seer. Only from the point of view of unselfish love +and<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> truth can we get a well-balanced and extended view of the heights +and depths and commonplaces of the world.</p> + +<p>We have seen that a man, to know the world, must know and understand its +individuals and types. We have seen that it is out of the question to +understand other individuals, so long as we are clogged by our own +selfishness or prejudice. We know that, to understand the point of view +of another person, we must be clear, open-minded, and well grounded in +true principles. We cannot understand another person's point of view +truly when we are swayed and blinded<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> by its influence, so that it +sweeps us off our feet and takes possession of us in spite of ourselves. +We must have true standards to judge others by, and those must be +standards which we have tried and proved, over and over, for ourselves.</p> + +<p>At once the most interesting and the most profitable character-study in +the world is the life of the one man whose life was consistently +faithful to a standard which was universally true and all His own, and +that standard He has given us for ours. Many of us fail in our +interpretation of it, but, if we work diligently to try it<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> and to prove +it, and are openly willing and glad to acknowledge whenever we have +misinterpreted it, we shall be steadily enlightened as to its true +meaning.</p> + +<p>The delight of applying the laws of science and of seeing them work, the +positive joy of watching the certain result of a well-managed scientific +experiment is known to many a chemist or electrician. But the joy of +testing the practical working of spiritual laws should be deeper, and +more quiet, and more expanding than all other delights; for the +spiritual law, if it exists at all, must underlie all material law.<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span></p> + +<p>Just as our problems in chemistry or in physics must fail over and over +before we have the quiet satisfaction of seeing them work, so must we go +through test after test before we can be firmly established in all the +laws of human relations.</p> + +<p>The standard of character and life represented by the idea of the man of +the world has been dwarfed by a superficial notion of the meaning of +"the world." "The world" means many things to many men, and these +different meanings are of various degrees of truth and falsehood; but we +shall find that, generally speaking,<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> they are more and more true in +proportion as the people who hold them are possessed of vigorous +character. In art and literature we know that the greatest truth and the +deepest beauty is that which appeals at all times to all men. It appeals +to the universal human heart and mind, and thus it is inconceivable that +the human race should ever tire of Shakespere, or Dante, or the Bible. +Such books, whatever personal opinions or beliefs we may attach to them, +are universally acceptable to all men, because they appeal to common +human experience and apply the principles of<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> irresistible human logic. +They are the books of the world.</p> + +<p>The world itself is an organism corresponding to that of the individual +man, and the particular individual whose heart and mind lives and thinks +most nearly in harmony with the best life and thought of the world is +its truest citizen. On the other hand, the individual whose motives and +interests in life are confined to the narrowest circle of experience +represents the extreme type of provincialism. The difference between +these two extremes is not a matter of long, varied, or conventional +experience, but of experience<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> in those elements of human nature which +are at its root and not at its surface. The statesman, the capitalist, +the experienced traveller, although they may have intercourse with men +in large classes and masses, may be essentially petty in the foundations +of their character. These, then, are not men of the world in the true +sense; for, if they were, we should have to mean by "the world" +numerical or mechanical conceptions of men, purely intellectual +conceptions of their thoughts, or geographical ideas regarding the +inhabitants of the earth's surface. None of these things has any<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> +universal quality, unless it is united to the power of human character +and passion, which carries weight with all men at all times and in all +places. The inhabitant of a country village may be, according to his +quality, either a man of the village or a man of the world. It depends +upon his breadth of mind, his largeness of heart, and the depth to which +his character will absorb the best results of his experience. Whatever +is purely local, without being rooted in a general human need,—whatever +is purely personal, without being founded on a universal human +principle,—whatever is purely<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> sectarian or national, or pertaining to +a class or particular clique of persons, without being rooted in the +same general human interests and laws, must, to that extent, be petty, +provincial, trivial, and comparatively useless. Character is, and always +has been, the motive power of the world; and only through finding his +own development of character in the service of the world can the +individual man find his appointed place as its citizen. There is no law +higher than that which is human, in the sense that it is the only guide +to the growth of what is best in human life. This essential<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> human +law,—which is so different from that which worldly self-interest has +organized for its own protection,—is that which man derives from the +Divine. It is the world as made and sustained by the heart and mind of +God of which man must be the citizen, and only as such is he truly "a +Man of the World."</p> + +<hr class="full" /> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of A Man of the World, by Annie Payson Call + +*** END OF THIS PROJECT GUTENBERG EBOOK A MAN OF THE WORLD *** + +***** This file should be named 32421-h.htm or 32421-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/2/4/2/32421/ + +Produced by Audrey Longhurst, Richard J. 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