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+The Project Gutenberg eBook of When a Man Comes to Himself, by Woodrow Wilson
+
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world 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. If you are not located in the United States, you
+will have to check the laws of the country where you are located before
+using this eBook.
+
+Title: When a Man Comes to Himself
+
+Author: Woodrow Wilson
+
+Release Date: April 16, 2002 [eBook #5078]
+[Most recently updated: October 17, 2021]
+
+Language: English
+
+Character set encoding: UTF-8
+
+Produced by: Jennifer Godwin and Jose Menendez
+
+*** START OF THE PROJECT GUTENBERG EBOOK WHEN A MAN COMES TO HIMSELF ***
+
+[Illustration]
+
+
+
+
+When a Man Comes to Himself
+
+by Woodrow Wilson
+Ph.D., Litt.D., LL.D.
+
+President of the United States
+
+1901.
+
+
+Contents
+
+ I.
+ II.
+ III.
+ IV.
+ V.
+ VI.
+
+
+
+
+I
+
+
+It is a very wholesome and regenerating change which a man undergoes
+when he “comes to himself.” It is not only after periods of
+recklessness or infatuation, when he has played the spendthrift or the
+fool, that a man comes to himself. He comes to himself after
+experiences of which he alone may be aware: when he has left off being
+wholly preoccupied with his own powers and interests and with every
+petty plan that centers in himself; when he has cleared his eyes to see
+the world as it is, and his own true place and function in it.
+
+It is a process of disillusionment. The scales have fallen away. He
+sees himself soberly, and knows under what conditions his powers must
+act, as well as what his powers are. He has got rid of earlier
+prepossessions about the world of men and affairs, both those which
+were too favorable and those which were too unfavorable—both those of
+the nursery and those of a young man’s reading. He has learned his own
+paces, or, at any rate, is in a fair way to learn them; has found his
+footing and the true nature of the “going” he must look for in the
+world; over what sorts of roads he must expect to make his running, and
+at what expenditure of effort; whither his goal lies, and what cheer he
+may expect by the way. It is a process of disillusionment, but it
+disheartens no soundly made man. It brings him into a light which
+guides instead of deceiving him; a light which does not make the way
+look cold to any man whose eyes are fit for use in the open, but which
+shines wholesomely, rather upon the obvious path, like the honest rays
+of the frank sun, and makes traveling both safe and cheerful.
+
+
+
+
+II
+
+
+There is no fixed time in a man’s life at which he comes to himself,
+and some men never come to themselves at all. It is a change reserved
+for the thoroughly sane and healthy, and for those who can detach
+themselves from tasks and drudgery long and often enough to get, at any
+rate once and again, a view of the proportions of life and of the stage
+and plot of its action. We speak often with amusement, sometimes with
+distaste and uneasiness, of men who “have no sense of humor,” who take
+themselves too seriously, who are intense, self-absorbed,
+over-confident in matters of opinion, or else go plumed with conceit,
+proud of we cannot tell what, enjoying, appreciating, thinking of
+nothing so much as themselves. These are men who have not suffered that
+wholesome change. They have not come to themselves. If they be serious
+men, and real forces in the world, we may conclude that they have been
+too much and too long absorbed; that their tasks and responsibilities
+long ago rose about them like a flood, and have kept them swimming with
+sturdy stroke the years through, their eyes level with the troubled
+surface—no horizon in sight, no passing fleets, no comrades but those
+who struggled in the flood like themselves. If they be frivolous,
+light-headed men without purpose or achievement, we may conjecture, if
+we do not know, that they were born so, or spoiled by fortune, or
+befuddled by self-indulgence. It is no great matter what we think of
+them.
+
+It is enough to know that there are some laws which govern a man’s
+awakening to know himself and the right part to play. A man _is_ the
+part he plays among his fellows. He is not isolated; he cannot be. His
+life is made up of the relations he bears to others—is made or marred
+by those relations, guided by them, judged by them, expressed in them.
+There is nothing else upon which he can spend his spirit—nothing else
+that we can see. It is by these he gets his spiritual growth; it is by
+these we see his character revealed, his purpose and his gifts. Some
+play with a certain natural passion, an unstudied directness, without
+grace, without modulation, with no study of the masters or
+consciousness of the pervading spirit of the plot; others give all
+their thought to their costume and think only of the audience; a few
+act as those who have mastered the secrets of a serious art, with
+deliberate subordination of themselves to the great end and motive of
+the play, spending themselves like good servants, indulging no
+wilfulness, obtruding no eccentricity, lending heart and tone and
+gesture to the perfect progress of the action. These have “found
+themselves,” and have all the ease of a perfect adjustment.
+
+Adjustment is exactly what a man gains when he comes to himself. Some
+men gain it late, some early; some get it all at once, as if by one
+distinct act of deliberate accommodation; others get it by degrees and
+quite imperceptibly. No doubt to most men it comes by slow processes of
+experience—at each stage of life a little. A college man feels the
+first shock of it at graduation, when the boy’s life has been lived out
+and the man’s life suddenly begins. He has measured himself with boys;
+he knows their code and feels the spur of their ideals of achievement.
+But what the world expects of him he has yet to find out, and it works,
+when he has discovered, a veritable revolution in his ways both of
+thought and of action. He finds a new sort of fitness demanded of him,
+executive, thorough-going, careful of details, full of drudgery and
+obedience to orders. Everybody is ahead of him. Just now he was a
+senior, at the top of the world he knows and reigned in, a finished
+product and pattern of good form. Of a sudden he is a novice again, as
+green as in his first school year, studying a thing that seems to have
+no rules—at sea amid crosswinds, and a bit seasick withal. Presently,
+if he be made of stuff that will shake into shape and fitness, he
+settles to his tasks and is comfortable. He has come to himself:
+understands what capacity is, and what it is meant for; sees that his
+training was not for ornament or personal gratification, but to teach
+him how to use himself and develop faculties worth using. Henceforth
+there is a zest in action, and he loves to see his strokes tell.
+
+The same thing happens to the lad come from the farm into the city, a
+big and novel field, where crowds rush and jostle, and a rustic boy
+must stand puzzled for a little how to use his placid and unjaded
+strength. It happens, too, though in a deeper and more subtle way, to
+the man who marries for love, if the love be true and fit for foul
+weather. Mr. Bagehot used to say that a bachelor was “an amateur at
+life,” and wit and wisdom are married in the jest. A man who lives only
+for himself has not begun to live—has yet to learn his use, and his
+real pleasure, too, in the world. It is not necessary he should marry
+to find himself out, but it is necessary he should love. Men have come
+to themselves serving their mothers with an unselfish devotion, or
+their sisters, or a cause for whose sake they forsook ease and left off
+thinking of themselves. It is unselfish action, growing slowly into the
+high habit of devotion, and at last, it may be, into a sort of
+consecration, that teaches a man the wide meaning of his life, and
+makes of him a steady professional in living, if the motive be not
+necessity, but love. Necessity may make a mere drudge of a man, and no
+mere drudge ever made a professional of himself; that demands a higher
+spirit and a finer incentive than his.
+
+
+
+
+III
+
+
+Surely a man has come to himself only when he has found the best that
+is in him, and has satisfied his heart with the highest achievement he
+is fit for. It is only then that he knows of what he is capable and
+what his heart demands. And, assuredly, no thoughtful man ever came to
+the end of his life, and had time and a little space of calm from which
+to look back upon it, who did not know and acknowledge that it was what
+he had done unselfishly and for others, and nothing else, that
+satisfied him in the retrospect, and made him feel that he had played
+the man. That alone seems to him the real measure of himself, the real
+standard of his manhood. And so men grow by having responsibility laid
+upon them, the burden of other people’s business. Their powers are put
+out at interest, and they get usury in kind. They are like men
+multiplied. Each counts manifold. Men who live with an eye only upon
+what is their own are dwarfed beside them—seem fractions while they are
+integers. The trustworthiness of men trusted seems often to grow with
+the trust.
+
+It is for this reason that men are in love with power and greatness: it
+affords them so pleasurable an expansion of faculty, so large a run for
+their minds, an exercise of spirit so various and refreshing; they have
+the freedom of so wide a tract of the world of affairs. But if they use
+power only for their own ends, if there be no unselfish service in it,
+if its object be only their personal aggrandizement, their love to see
+other men tools in their hands, they go out of the world small,
+disquieted, beggared, no enlargement of soul vouchsafed them, no usury
+of satisfaction. They have added nothing to themselves. Mental and
+physical powers alike grow by use, as every one knows; but labor for
+oneself is like exercise in a gymnasium. No healthy man can remain
+satisfied with it, or regard it as anything but a preparation for tasks
+in the open, amid the affairs of the world—not sport, but
+business—where there is no orderly apparatus, and every man must devise
+the means by which he is to make the most of himself. To make the most
+of himself means the multiplication of his activities, and he must turn
+away from himself for that. He looks about him, studies the facts of
+business or of affairs, catches some intimation of their larger
+objects, is guided by the intimation, and presently finds himself part
+of the motive force of communities or of nations. It makes no
+difference how small a part, how insignificant, how unnoticed. When his
+powers begin to play outward, and he loves the task at hand, not
+because it gains him a livelihood, but because it makes him a life, he
+has come to himself.
+
+Necessity is no mother to enthusiasm. Necessity carries a whip. Its
+method is compulsion, not love. It has no thought to make itself
+attractive; it is content to drive. Enthusiasm comes with the
+revelation of true and satisfying objects of devotion; and it is
+enthusiasm that sets the powers free. It is a sort of enlightenment. It
+shines straight upon ideals, and for those who see it the race and
+struggle are henceforth toward these. An instance will point the
+meaning. One of the most distinguished and most justly honored of our
+great philanthropists spent the major part of his life absolutely
+absorbed in the making of money—so it seemed to those who did not know
+him. In fact, he had very early passed the stage at which he looked
+upon his business as a means of support or of material comfort.
+Business had become for him an intellectual pursuit, a study in
+enterprise and increment. The field of commerce lay before him like a
+chess-board; the moves interested him like the manoeuvers of a game.
+More money was more power, a great advantage in the game, the means of
+shaping men and events and markets to his own ends and uses. It was his
+will that set fleets afloat and determined the havens they were bound
+for; it was his foresight that brought goods to market at the right
+time; it was his suggestion that made the industry of unthinking men
+efficacious; his sagacity saw itself justified at home not only, but at
+the ends of the earth. And as the money poured in, his government and
+mastery increased, and his mind was the more satisfied. It is so that
+men make little kingdoms for themselves, and an international power
+undarkened by diplomacy, undirected by parliaments.
+
+
+
+
+IV
+
+
+It is a mistake to suppose that the great captains of industry, the
+great organizers and directors of manufacture and commerce and monetary
+exchange, are engrossed in a vulgar pursuit of wealth. Too often they
+suffer the vulgarity of wealth to display itself in the idleness and
+ostentation of their wives and children, who “devote themselves,” it
+may be, “to expense regardless of pleasure”; but we ought not to
+misunderstand even that, or condemn it unjustly. The masters of
+industry are often too busy with their own sober and momentous calling
+to have time or spare thought enough to govern their own households. A
+king may be too faithful a statesman to be a watchful father. These men
+are not fascinated by the glitter of gold: the appetite for power has
+got hold upon them. They are in love with the exercise of their
+faculties upon a great scale; they are organizing and overseeing a
+great part of the life of the world. No wonder they are captivated.
+Business is more interesting than pleasure, as Mr. Bagehot said, and
+when once the mind has caught its zest, there’s no disengaging it. The
+world has reason to be grateful for the fact.
+
+It was this fascination that had got hold upon the faculties of the man
+whom the world was afterward to know, not as a prince among
+merchants—for the world forgets merchant princes—but as a prince among
+benefactors; for beneficence breeds gratitude, gratitude admiration,
+admiration fame, and the world remembers its benefactors. Business, and
+business alone, interested him, or seemed to him worthwhile. The first
+time he was asked to subscribe money for a benevolent object he
+declined. Why _should_ he subscribe? What affair would be set forward,
+what increase of efficiency would the money buy, what return would it
+bring in? Was good money to be simply given away, like water poured on
+a barren soil, to be sucked up and yield nothing? It was not until men
+who understood benevolence on its sensible, systematic, practical, and
+really helpful side explained it to him as an investment that his mind
+took hold of it and turned to it for satisfaction. He began to see that
+education was a thing of infinite usury; that money devoted to it would
+yield a singular increase to which there was no calculable end, an
+increase in perpetuity—increase of knowledge, and therefore of
+intelligence and efficiency, touching generation after generation with
+new impulses, adding to the sum total of the world’s fitness for
+affairs—an invisible but intensely real spiritual usury beyond
+reckoning, because compounded in an unknown ratio from age to age.
+Henceforward beneficence was as interesting to him as business—was,
+indeed, a sort of sublimated business in which money moved new forces
+in a commerce which no man could bind or limit.
+
+He had come to himself—to the full realization of his powers, the true
+and clear perception of what it was his mind demanded for its
+satisfaction. His faculties were consciously stretched to their right
+measure, were at last exercised at their best. He felt the keen zest,
+not of success merely, but also of honor, and was raised to a sort of
+majesty among his fellow-men, who attended him in death like a dead
+sovereign. He had died dwarfed had he not broken the bonds of mere
+money-getting; would never have known himself had he not learned how to
+spend it; and ambition itself could not have shown him a straighter
+road to fame.
+
+This is the positive side of a man’s discovery of the way in which his
+faculties are to be made to fit into the world’s affairs, and released
+for effort in a way that will bring real satisfaction. There is a
+negative side also. Men come to themselves by discovering their
+limitations no less than by discovering their deeper endowments and the
+mastery that will make them happy. It is the discovery of what they can
+_not_ do, and ought not to attempt, that transforms reformers into
+statesmen; and great should be the joy of the world over every reformer
+who comes to himself. The spectacle is not rare; the method is not
+hidden. The practicability of every reform is determined absolutely and
+always by “the circumstances of the case,” and only those who put
+themselves into the midst of affairs, either by action or by
+observation, can know what those circumstances are or perceive what
+they signify. No statesman dreams of doing whatever he pleases; he
+knows that it does not follow that because a point of morals or of
+policy is obvious to him it will be obvious to the nation, or even to
+his own friends; and it is the strength of a democratic polity that
+there are so many minds to be consulted and brought to agreement, and
+that nothing can be wisely done for which the thought, and a good deal
+more than the thought, of the country, its sentiment and its purpose,
+have not been prepared. Social reform is a matter of cooperation, and
+if it be of a novel kind, requires an infinite deal of converting to
+bring the efficient majority to believe in it and support it. Without
+their agreement and support it is impossible.
+
+
+
+
+V
+
+
+It is this that the more imaginative and impatient reformers find out
+when they come to themselves, if that calming change ever comes to
+them. Oftentimes the most immediate and drastic means of bringing them
+to themselves is to elect them to legislative or executive office. That
+will reduce over-sanguine persons to their simplest terms. Not because
+they find their fellow-legislators or officials incapable of high
+purpose or indifferent to the betterment of the communities which they
+represent. Only cynics hold that to be the chief reason why we approach
+the millennium so slowly, and cynics are usually very ill-informed
+persons. Nor is it because under our modern democratic arrangements we
+so subdivide power and balance parts in government that no one man can
+tell for much or turn affairs to his will. One of the most instructive
+studies a politician could undertake would be a study of the infinite
+limitations laid upon the power of the Russian Czar, notwithstanding
+the despotic theory of the Russian constitution—limitations of social
+habit, of official prejudice, of race jealousies, of religious
+predilections, of administrative machinery even, and the inconvenience
+of being himself only one man, caught amidst a rush of duties and
+responsibilities which never halt or pause. He can do only what can be
+done with the Russian people. He cannot change them at will. He is
+himself of their own stuff, and immersed in the life which forms them,
+as it forms him. He is simply the leader of the Russians.
+
+An English or American statesman is better off. He leads a thinking
+nation, not a race of peasants topped by a class of revolutionists and
+a caste of nobles and officials. He can explain new things to men able
+to understand, persuade men willing and accustomed to make independent
+and intelligent choices of their own. An English statesman has an even
+better opportunity to lead than an American statesman, because in
+England executive power and legislative initiative are both intrusted
+to the same grand committee, the ministry of the day. The ministers
+both propose what shall be law and determine how it shall be enforced
+when enacted. And yet English reformers, like American, have found
+office a veritable cold-water bath for their ardor for change. Many a
+man who has made his place in affairs as the spokesman of those who see
+abuses and demand their reformation has passed from denunciation to
+calm and moderate advice when he got into Parliament, and has turned
+veritable conservative when made a minister of the crown. Mr. Bright
+was a notable example. Slow and careful men had looked upon him as
+little better than a revolutionist so long as his voice rang free and
+imperious from the platforms of public meetings. They greatly feared
+the influence he should exercise in Parliament, and would have deemed
+the constitution itself unsafe could they have foreseen that he would
+some day be invited to take office and a hand of direction in affairs.
+But it turned out that there was nothing to fear. Mr. Bright lived to
+see almost every reform he had urged accepted and embodied in
+legislation; but he assisted at the process of their realization with
+greater and greater temperateness and wise deliberation as his part in
+affairs became more and more prominent and responsible, and was at the
+last as little like an agitator as any man that served the queen.
+
+It is not that such men lose courage when they find themselves charged
+with the actual direction of the affairs concerning which they have
+held and uttered such strong, unhesitating, drastic opinions. They have
+only learned discretion. For the first time they see in its entirety
+what it was that they were attempting. They are at last at close
+quarters with the world. Men of every interest and variety crowd about
+them; new impressions throng them; in the midst of affairs the former
+special objects of their zeal fall into new environments, a better and
+truer perspective; seem no longer so susceptible to separate and
+radical change. The real nature of the complex stuff of life they were
+seeking to work in is revealed to them—its intricate and delicate
+fiber, and the subtle, secret interrelationship of its parts—and they
+work circumspectly, lest they should mar more than they mend. Moral
+enthusiasm is not, uninstructed and of itself, a suitable guide to
+practicable and lasting reformation; and if the reform sought be the
+reformation of others as well as of himself, the reformer should look
+to it that he knows the true relation of his will to the wills of those
+he would change and guide. When he has discovered that relation, he has
+come to himself: has discovered his real use and planning part in the
+general world of men; has come to the full command and satisfying
+employment of his faculties. Otherwise he is doomed to live for ever in
+a fool’s paradise, and can be said to have come to himself only on the
+supposition that he is a fool.
+
+
+
+
+VI
+
+
+Every man—if I may adopt and paraphrase a passage from Dr. South—every
+man hath both an absolute and a relative capacity: an absolute in that
+he hath been endued with such a nature and such parts and faculties;
+and a relative in that he is part of the universal community of men,
+and so stands in such a relation to the whole. When we say that a man
+has come to himself, it is not of his absolute capacity that we are
+thinking, but of his relative. He has begun to realize that he is part
+of a whole, and to know _what_ part, suitable for what service and
+achievement.
+
+It was once fashionable—and that not a very long time ago—to speak of
+political society with a certain distaste, as a necessary evil, an
+irritating but inevitable restriction upon the “natural” sovereignty
+and entire self-government of the individual. That was the dream of the
+egotist. It was a theory in which men were seen to strut in the proud
+consciousness of their several and “absolute” capacities. It would be
+as instructive as it would be difficult to count the errors it has bred
+in political thinking. As a matter of fact, men have never dreamed of
+wishing to do without the “trammels” of organized society, for the very
+good reason that those trammels are in reality but no trammels at all,
+but indispensable aids and spurs to the attainment of the highest and
+most enjoyable things man is capable of. Political society, the life of
+men in states, is an abiding natural relationship. It is neither a mere
+convenience nor a mere necessity. It is not a mere voluntary
+association, not a mere corporation. It is nothing deliberate or
+artificial, devised for a special purpose. It is in real truth the
+eternal and natural expression and embodiment of a form of life higher
+than that of the individual—that common life of mutual helpfulness,
+stimulation, and contest which gives leave and opportunity to the
+individual life, makes it possible, makes it full and complete.
+
+It is in such a scene that man looks about to discover his own place
+and force. In the midst of men organized, infinitely cross-related,
+bound by ties of interest, hope, affection, subject to authorities, to
+opinion, to passion, to visions and desires which no man can reckon, he
+casts eagerly about to find where he may enter in with the rest and be
+a man among his fellows. In making his place he finds, if he seek
+intelligently and with eyes that see, more than ease of spirit and
+scope for his mind. He finds himself—as if mists had cleared away about
+him and he knew at last his neighborhood among men and tasks.
+
+What every man seeks is satisfaction. He deceives himself so long as he
+imagines it to lie in self-indulgence, so long as he deems himself the
+center and object of effort. His mind is spent in vain upon itself. Not
+in action itself, not in “pleasure,” shall it find its desires
+satisfied, but in consciousness of right, of powers greatly and nobly
+spent. It comes to know itself in the motives which satisfy it, in the
+zest and power of rectitude. Christianity has liberated the world, not
+as a system of ethics, not as a philosophy of altruism, but by its
+revelation of the power of pure and unselfish love. Its vital principle
+is not its code, but its motive. Love, clear-sighted, loyal, personal,
+is its breath and immortality. Christ came, not to save Himself,
+assuredly, but to save the world. His motive, His example, are every
+man’s key to his own gifts and happiness. The ethical code he taught
+may no doubt be matched, here a piece and there a piece, out of other
+religions, other teachings and philosophies. Every thoughtful man born
+with a conscience must know a code of right and of pity to which he
+ought to conform; but without the motive of Christianity, without love,
+he may be the purest altruist and yet be as sad and as unsatisfied as
+Marcus Aurelius.
+
+Christianity gave us, in the fullness of time, the perfect image of
+right living, the secret of social and of individual well-being; for
+the two are not separable, and the man who receives and verifies that
+secret in his own living has discovered not only the best and only way
+to serve the world, but also the one happy way to satisfy himself.
+Then, indeed, has he come to himself. Henceforth he knows what his
+powers mean, what spiritual air they breathe, what ardors of service
+clear them of lethargy, relieve them of all sense of effort, put them
+at their best. After this fretfulness passes away, experience mellows
+and strengthens and makes more fit, and old age brings, not senility,
+not satiety, not regret, but higher hope and serene maturity.
+
+THE END
+
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK WHEN A MAN COMES TO HIMSELF ***
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+<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of When a Man Comes to Himself, by Woodrow Wilson</div>
+<div style='display:block; margin:1em 0'>
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world 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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
+are not located in the United States, you will have to check the laws of the
+country where you are located before using this eBook.
+</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: When a Man Comes to Himself</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Woodrow Wilson</div>
+<div style='display:block; margin:1em 0'>Release Date: April 16, 2002 [eBook #5078]<br />
+[Most recently updated: October 17, 2021]</div>
+<div style='display:block; margin:1em 0'>Language: English</div>
+<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div>
+<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Jennifer Godwin and Jose Menendez</div>
+<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK WHEN A MAN COMES TO HIMSELF ***</div>
+
+<div class="fig" style="width:55%;">
+<img src="images/cover.jpg" style="width:100%;" alt="[Illustration]" />
+</div>
+
+<h1>When a Man Comes to Himself</h1>
+
+<h2 class="no-break">by Woodrow Wilson</h2>
+
+<h4>Ph.D., Litt.D., LL.D.<br />
+President of the United States<br />
+<br />
+1901.</h4>
+
+<hr />
+
+<h2>Contents</h2>
+
+<table summary="" style="margin-left: auto; margin-right: auto">
+
+<tr>
+<td> <a href="#chap01">I.</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap02">II.</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap03">III.</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap04">IV.</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap05">V.</a></td>
+</tr>
+
+<tr>
+<td> <a href="#chap06">VI.</a></td>
+</tr>
+
+</table>
+
+<div class="chapter">
+
+<h2><a name="chap01"></a>I</h2>
+
+<p>
+It is a very wholesome and regenerating change which a man undergoes when he
+&ldquo;comes to himself.&rdquo; It is not only after periods of recklessness or
+infatuation, when he has played the spendthrift or the fool, that a man comes
+to himself. He comes to himself after experiences of which he alone may be
+aware: when he has left off being wholly preoccupied with his own powers and
+interests and with every petty plan that centers in himself; when he has
+cleared his eyes to see the world as it is, and his own true place and function
+in it.
+</p>
+
+<p>
+It is a process of disillusionment. The scales have fallen away. He sees
+himself soberly, and knows under what conditions his powers must act, as well
+as what his powers are. He has got rid of earlier prepossessions about the
+world of men and affairs, both those which were too favorable and those which
+were too unfavorable&mdash;both those of the nursery and those of a young
+man&rsquo;s reading. He has learned his own paces, or, at any rate, is in a
+fair way to learn them; has found his footing and the true nature of the
+&ldquo;going&rdquo; he must look for in the world; over what sorts of roads he
+must expect to make his running, and at what expenditure of effort; whither his
+goal lies, and what cheer he may expect by the way. It is a process of
+disillusionment, but it disheartens no soundly made man. It brings him into a
+light which guides instead of deceiving him; a light which does not make the
+way look cold to any man whose eyes are fit for use in the open, but which
+shines wholesomely, rather upon the obvious path, like the honest rays of the
+frank sun, and makes traveling both safe and cheerful.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap02"></a>II</h2>
+
+<p>
+There is no fixed time in a man&rsquo;s life at which he comes to himself, and
+some men never come to themselves at all. It is a change reserved for the
+thoroughly sane and healthy, and for those who can detach themselves from tasks
+and drudgery long and often enough to get, at any rate once and again, a view
+of the proportions of life and of the stage and plot of its action. We speak
+often with amusement, sometimes with distaste and uneasiness, of men who
+&ldquo;have no sense of humor,&rdquo; who take themselves too seriously, who
+are intense, self-absorbed, over-confident in matters of opinion, or else go
+plumed with conceit, proud of we cannot tell what, enjoying, appreciating,
+thinking of nothing so much as themselves. These are men who have not suffered
+that wholesome change. They have not come to themselves. If they be serious
+men, and real forces in the world, we may conclude that they have been too much
+and too long absorbed; that their tasks and responsibilities long ago rose
+about them like a flood, and have kept them swimming with sturdy stroke the
+years through, their eyes level with the troubled surface&mdash;no horizon in
+sight, no passing fleets, no comrades but those who struggled in the flood like
+themselves. If they be frivolous, light-headed men without purpose or
+achievement, we may conjecture, if we do not know, that they were born so, or
+spoiled by fortune, or befuddled by self-indulgence. It is no great matter what
+we think of them.
+</p>
+
+<p>
+It is enough to know that there are some laws which govern a man&rsquo;s
+awakening to know himself and the right part to play. A man <i>is</i> the part
+he plays among his fellows. He is not isolated; he cannot be. His life is made
+up of the relations he bears to others&mdash;is made or marred by those
+relations, guided by them, judged by them, expressed in them. There is nothing
+else upon which he can spend his spirit&mdash;nothing else that we can see. It
+is by these he gets his spiritual growth; it is by these we see his character
+revealed, his purpose and his gifts. Some play with a certain natural passion,
+an unstudied directness, without grace, without modulation, with no study of
+the masters or consciousness of the pervading spirit of the plot; others give
+all their thought to their costume and think only of the audience; a few act as
+those who have mastered the secrets of a serious art, with deliberate
+subordination of themselves to the great end and motive of the play, spending
+themselves like good servants, indulging no wilfulness, obtruding no
+eccentricity, lending heart and tone and gesture to the perfect progress of the
+action. These have &ldquo;found themselves,&rdquo; and have all the ease of a
+perfect adjustment.
+</p>
+
+<p>
+Adjustment is exactly what a man gains when he comes to himself. Some men gain
+it late, some early; some get it all at once, as if by one distinct act of
+deliberate accommodation; others get it by degrees and quite imperceptibly. No
+doubt to most men it comes by slow processes of experience&mdash;at each stage
+of life a little. A college man feels the first shock of it at graduation, when
+the boy&rsquo;s life has been lived out and the man&rsquo;s life suddenly
+begins. He has measured himself with boys; he knows their code and feels the
+spur of their ideals of achievement. But what the world expects of him he has
+yet to find out, and it works, when he has discovered, a veritable revolution
+in his ways both of thought and of action. He finds a new sort of fitness
+demanded of him, executive, thorough-going, careful of details, full of
+drudgery and obedience to orders. Everybody is ahead of him. Just now he was a
+senior, at the top of the world he knows and reigned in, a finished product and
+pattern of good form. Of a sudden he is a novice again, as green as in his
+first school year, studying a thing that seems to have no rules&mdash;at sea
+amid crosswinds, and a bit seasick withal. Presently, if he be made of stuff
+that will shake into shape and fitness, he settles to his tasks and is
+comfortable. He has come to himself: understands what capacity is, and what it
+is meant for; sees that his training was not for ornament or personal
+gratification, but to teach him how to use himself and develop faculties worth
+using. Henceforth there is a zest in action, and he loves to see his strokes
+tell.
+</p>
+
+<p>
+The same thing happens to the lad come from the farm into the city, a big and
+novel field, where crowds rush and jostle, and a rustic boy must stand puzzled
+for a little how to use his placid and unjaded strength. It happens, too,
+though in a deeper and more subtle way, to the man who marries for love, if the
+love be true and fit for foul weather. Mr. Bagehot used to say that a bachelor
+was &ldquo;an amateur at life,&rdquo; and wit and wisdom are married in the
+jest. A man who lives only for himself has not begun to live&mdash;has yet to
+learn his use, and his real pleasure, too, in the world. It is not necessary he
+should marry to find himself out, but it is necessary he should love. Men have
+come to themselves serving their mothers with an unselfish devotion, or their
+sisters, or a cause for whose sake they forsook ease and left off thinking of
+themselves. It is unselfish action, growing slowly into the high habit of
+devotion, and at last, it may be, into a sort of consecration, that teaches a
+man the wide meaning of his life, and makes of him a steady professional in
+living, if the motive be not necessity, but love. Necessity may make a mere
+drudge of a man, and no mere drudge ever made a professional of himself; that
+demands a higher spirit and a finer incentive than his.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap03"></a>III</h2>
+
+<p>
+Surely a man has come to himself only when he has found the best that is in
+him, and has satisfied his heart with the highest achievement he is fit for. It
+is only then that he knows of what he is capable and what his heart demands.
+And, assuredly, no thoughtful man ever came to the end of his life, and had
+time and a little space of calm from which to look back upon it, who did not
+know and acknowledge that it was what he had done unselfishly and for others,
+and nothing else, that satisfied him in the retrospect, and made him feel that
+he had played the man. That alone seems to him the real measure of himself, the
+real standard of his manhood. And so men grow by having responsibility laid
+upon them, the burden of other people&rsquo;s business. Their powers are put
+out at interest, and they get usury in kind. They are like men multiplied. Each
+counts manifold. Men who live with an eye only upon what is their own are
+dwarfed beside them&mdash;seem fractions while they are integers. The
+trustworthiness of men trusted seems often to grow with the trust.
+</p>
+
+<p>
+It is for this reason that men are in love with power and greatness: it affords
+them so pleasurable an expansion of faculty, so large a run for their minds, an
+exercise of spirit so various and refreshing; they have the freedom of so wide
+a tract of the world of affairs. But if they use power only for their own ends,
+if there be no unselfish service in it, if its object be only their personal
+aggrandizement, their love to see other men tools in their hands, they go out
+of the world small, disquieted, beggared, no enlargement of soul vouchsafed
+them, no usury of satisfaction. They have added nothing to themselves. Mental
+and physical powers alike grow by use, as every one knows; but labor for
+oneself is like exercise in a gymnasium. No healthy man can remain satisfied
+with it, or regard it as anything but a preparation for tasks in the open, amid
+the affairs of the world&mdash;not sport, but business&mdash;where there is no
+orderly apparatus, and every man must devise the means by which he is to make
+the most of himself. To make the most of himself means the multiplication of
+his activities, and he must turn away from himself for that. He looks about
+him, studies the facts of business or of affairs, catches some intimation of
+their larger objects, is guided by the intimation, and presently finds himself
+part of the motive force of communities or of nations. It makes no difference
+how small a part, how insignificant, how unnoticed. When his powers begin to
+play outward, and he loves the task at hand, not because it gains him a
+livelihood, but because it makes him a life, he has come to himself.
+</p>
+
+<p>
+Necessity is no mother to enthusiasm. Necessity carries a whip. Its method is
+compulsion, not love. It has no thought to make itself attractive; it is
+content to drive. Enthusiasm comes with the revelation of true and satisfying
+objects of devotion; and it is enthusiasm that sets the powers free. It is a
+sort of enlightenment. It shines straight upon ideals, and for those who see it
+the race and struggle are henceforth toward these. An instance will point the
+meaning. One of the most distinguished and most justly honored of our great
+philanthropists spent the major part of his life absolutely absorbed in the
+making of money&mdash;so it seemed to those who did not know him. In fact, he
+had very early passed the stage at which he looked upon his business as a means
+of support or of material comfort. Business had become for him an intellectual
+pursuit, a study in enterprise and increment. The field of commerce lay before
+him like a chess-board; the moves interested him like the manoeuvers of a game.
+More money was more power, a great advantage in the game, the means of shaping
+men and events and markets to his own ends and uses. It was his will that set
+fleets afloat and determined the havens they were bound for; it was his
+foresight that brought goods to market at the right time; it was his suggestion
+that made the industry of unthinking men efficacious; his sagacity saw itself
+justified at home not only, but at the ends of the earth. And as the money
+poured in, his government and mastery increased, and his mind was the more
+satisfied. It is so that men make little kingdoms for themselves, and an
+international power undarkened by diplomacy, undirected by parliaments.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap04"></a>IV</h2>
+
+<p>
+It is a mistake to suppose that the great captains of industry, the great
+organizers and directors of manufacture and commerce and monetary exchange, are
+engrossed in a vulgar pursuit of wealth. Too often they suffer the vulgarity of
+wealth to display itself in the idleness and ostentation of their wives and
+children, who &ldquo;devote themselves,&rdquo; it may be, &ldquo;to expense
+regardless of pleasure&rdquo;; but we ought not to misunderstand even that, or
+condemn it unjustly. The masters of industry are often too busy with their own
+sober and momentous calling to have time or spare thought enough to govern
+their own households. A king may be too faithful a statesman to be a watchful
+father. These men are not fascinated by the glitter of gold: the appetite for
+power has got hold upon them. They are in love with the exercise of their
+faculties upon a great scale; they are organizing and overseeing a great part
+of the life of the world. No wonder they are captivated. Business is more
+interesting than pleasure, as Mr. Bagehot said, and when once the mind has
+caught its zest, there&rsquo;s no disengaging it. The world has reason to be
+grateful for the fact.
+</p>
+
+<p>
+It was this fascination that had got hold upon the faculties of the man whom
+the world was afterward to know, not as a prince among merchants&mdash;for the
+world forgets merchant princes&mdash;but as a prince among benefactors; for
+beneficence breeds gratitude, gratitude admiration, admiration fame, and the
+world remembers its benefactors. Business, and business alone, interested him,
+or seemed to him worthwhile. The first time he was asked to subscribe money for
+a benevolent object he declined. Why <i>should</i> he subscribe? What affair
+would be set forward, what increase of efficiency would the money buy, what
+return would it bring in? Was good money to be simply given away, like water
+poured on a barren soil, to be sucked up and yield nothing? It was not until
+men who understood benevolence on its sensible, systematic, practical, and
+really helpful side explained it to him as an investment that his mind took
+hold of it and turned to it for satisfaction. He began to see that education
+was a thing of infinite usury; that money devoted to it would yield a singular
+increase to which there was no calculable end, an increase in
+perpetuity&mdash;increase of knowledge, and therefore of intelligence and
+efficiency, touching generation after generation with new impulses, adding to
+the sum total of the world&rsquo;s fitness for affairs&mdash;an invisible but
+intensely real spiritual usury beyond reckoning, because compounded in an
+unknown ratio from age to age. Henceforward beneficence was as interesting to
+him as business&mdash;was, indeed, a sort of sublimated business in which money
+moved new forces in a commerce which no man could bind or limit.
+</p>
+
+<p>
+He had come to himself&mdash;to the full realization of his powers, the true
+and clear perception of what it was his mind demanded for its satisfaction. His
+faculties were consciously stretched to their right measure, were at last
+exercised at their best. He felt the keen zest, not of success merely, but also
+of honor, and was raised to a sort of majesty among his fellow-men, who
+attended him in death like a dead sovereign. He had died dwarfed had he not
+broken the bonds of mere money-getting; would never have known himself had he
+not learned how to spend it; and ambition itself could not have shown him a
+straighter road to fame.
+</p>
+
+<p>
+This is the positive side of a man&rsquo;s discovery of the way in which his
+faculties are to be made to fit into the world&rsquo;s affairs, and released
+for effort in a way that will bring real satisfaction. There is a negative side
+also. Men come to themselves by discovering their limitations no less than by
+discovering their deeper endowments and the mastery that will make them happy.
+It is the discovery of what they can <i>not</i> do, and ought not to attempt,
+that transforms reformers into statesmen; and great should be the joy of the
+world over every reformer who comes to himself. The spectacle is not rare; the
+method is not hidden. The practicability of every reform is determined
+absolutely and always by &ldquo;the circumstances of the case,&rdquo; and only
+those who put themselves into the midst of affairs, either by action or by
+observation, can know what those circumstances are or perceive what they
+signify. No statesman dreams of doing whatever he pleases; he knows that it
+does not follow that because a point of morals or of policy is obvious to him
+it will be obvious to the nation, or even to his own friends; and it is the
+strength of a democratic polity that there are so many minds to be consulted
+and brought to agreement, and that nothing can be wisely done for which the
+thought, and a good deal more than the thought, of the country, its sentiment
+and its purpose, have not been prepared. Social reform is a matter of
+cooperation, and if it be of a novel kind, requires an infinite deal of
+converting to bring the efficient majority to believe in it and support it.
+Without their agreement and support it is impossible.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap05"></a>V</h2>
+
+<p>
+It is this that the more imaginative and impatient reformers find out when they
+come to themselves, if that calming change ever comes to them. Oftentimes the
+most immediate and drastic means of bringing them to themselves is to elect
+them to legislative or executive office. That will reduce over-sanguine persons
+to their simplest terms. Not because they find their fellow-legislators or
+officials incapable of high purpose or indifferent to the betterment of the
+communities which they represent. Only cynics hold that to be the chief reason
+why we approach the millennium so slowly, and cynics are usually very
+ill-informed persons. Nor is it because under our modern democratic
+arrangements we so subdivide power and balance parts in government that no one
+man can tell for much or turn affairs to his will. One of the most instructive
+studies a politician could undertake would be a study of the infinite
+limitations laid upon the power of the Russian Czar, notwithstanding the
+despotic theory of the Russian constitution&mdash;limitations of social habit,
+of official prejudice, of race jealousies, of religious predilections, of
+administrative machinery even, and the inconvenience of being himself only one
+man, caught amidst a rush of duties and responsibilities which never halt or
+pause. He can do only what can be done with the Russian people. He cannot
+change them at will. He is himself of their own stuff, and immersed in the life
+which forms them, as it forms him. He is simply the leader of the Russians.
+</p>
+
+<p>
+An English or American statesman is better off. He leads a thinking nation, not
+a race of peasants topped by a class of revolutionists and a caste of nobles
+and officials. He can explain new things to men able to understand, persuade
+men willing and accustomed to make independent and intelligent choices of their
+own. An English statesman has an even better opportunity to lead than an
+American statesman, because in England executive power and legislative
+initiative are both intrusted to the same grand committee, the ministry of the
+day. The ministers both propose what shall be law and determine how it shall be
+enforced when enacted. And yet English reformers, like American, have found
+office a veritable cold-water bath for their ardor for change. Many a man who
+has made his place in affairs as the spokesman of those who see abuses and
+demand their reformation has passed from denunciation to calm and moderate
+advice when he got into Parliament, and has turned veritable conservative when
+made a minister of the crown. Mr. Bright was a notable example. Slow and
+careful men had looked upon him as little better than a revolutionist so long
+as his voice rang free and imperious from the platforms of public meetings.
+They greatly feared the influence he should exercise in Parliament, and would
+have deemed the constitution itself unsafe could they have foreseen that he
+would some day be invited to take office and a hand of direction in affairs.
+But it turned out that there was nothing to fear. Mr. Bright lived to see
+almost every reform he had urged accepted and embodied in legislation; but he
+assisted at the process of their realization with greater and greater
+temperateness and wise deliberation as his part in affairs became more and more
+prominent and responsible, and was at the last as little like an agitator as
+any man that served the queen.
+</p>
+
+<p>
+It is not that such men lose courage when they find themselves charged with the
+actual direction of the affairs concerning which they have held and uttered
+such strong, unhesitating, drastic opinions. They have only learned discretion.
+For the first time they see in its entirety what it was that they were
+attempting. They are at last at close quarters with the world. Men of every
+interest and variety crowd about them; new impressions throng them; in the
+midst of affairs the former special objects of their zeal fall into new
+environments, a better and truer perspective; seem no longer so susceptible to
+separate and radical change. The real nature of the complex stuff of life they
+were seeking to work in is revealed to them&mdash;its intricate and delicate
+fiber, and the subtle, secret interrelationship of its parts&mdash;and they
+work circumspectly, lest they should mar more than they mend. Moral enthusiasm
+is not, uninstructed and of itself, a suitable guide to practicable and lasting
+reformation; and if the reform sought be the reformation of others as well as
+of himself, the reformer should look to it that he knows the true relation of
+his will to the wills of those he would change and guide. When he has
+discovered that relation, he has come to himself: has discovered his real use
+and planning part in the general world of men; has come to the full command and
+satisfying employment of his faculties. Otherwise he is doomed to live for ever
+in a fool&rsquo;s paradise, and can be said to have come to himself only on the
+supposition that he is a fool.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a name="chap06"></a>VI</h2>
+
+<p>
+Every man&mdash;if I may adopt and paraphrase a passage from Dr.
+South&mdash;every man hath both an absolute and a relative capacity: an
+absolute in that he hath been endued with such a nature and such parts and
+faculties; and a relative in that he is part of the universal community of men,
+and so stands in such a relation to the whole. When we say that a man has come
+to himself, it is not of his absolute capacity that we are thinking, but of his
+relative. He has begun to realize that he is part of a whole, and to know
+<i>what</i> part, suitable for what service and achievement.
+</p>
+
+<p>
+It was once fashionable&mdash;and that not a very long time ago&mdash;to speak
+of political society with a certain distaste, as a necessary evil, an
+irritating but inevitable restriction upon the &ldquo;natural&rdquo;
+sovereignty and entire self-government of the individual. That was the dream of
+the egotist. It was a theory in which men were seen to strut in the proud
+consciousness of their several and &ldquo;absolute&rdquo; capacities. It would
+be as instructive as it would be difficult to count the errors it has bred in
+political thinking. As a matter of fact, men have never dreamed of wishing to
+do without the &ldquo;trammels&rdquo; of organized society, for the very good
+reason that those trammels are in reality but no trammels at all, but
+indispensable aids and spurs to the attainment of the highest and most
+enjoyable things man is capable of. Political society, the life of men in
+states, is an abiding natural relationship. It is neither a mere convenience
+nor a mere necessity. It is not a mere voluntary association, not a mere
+corporation. It is nothing deliberate or artificial, devised for a special
+purpose. It is in real truth the eternal and natural expression and embodiment
+of a form of life higher than that of the individual&mdash;that common life of
+mutual helpfulness, stimulation, and contest which gives leave and opportunity
+to the individual life, makes it possible, makes it full and complete.
+</p>
+
+<p>
+It is in such a scene that man looks about to discover his own place and force.
+In the midst of men organized, infinitely cross-related, bound by ties of
+interest, hope, affection, subject to authorities, to opinion, to passion, to
+visions and desires which no man can reckon, he casts eagerly about to find
+where he may enter in with the rest and be a man among his fellows. In making
+his place he finds, if he seek intelligently and with eyes that see, more than
+ease of spirit and scope for his mind. He finds himself&mdash;as if mists had
+cleared away about him and he knew at last his neighborhood among men and
+tasks.
+</p>
+
+<p>
+What every man seeks is satisfaction. He deceives himself so long as he
+imagines it to lie in self-indulgence, so long as he deems himself the center
+and object of effort. His mind is spent in vain upon itself. Not in action
+itself, not in &ldquo;pleasure,&rdquo; shall it find its desires satisfied, but
+in consciousness of right, of powers greatly and nobly spent. It comes to know
+itself in the motives which satisfy it, in the zest and power of rectitude.
+Christianity has liberated the world, not as a system of ethics, not as a
+philosophy of altruism, but by its revelation of the power of pure and
+unselfish love. Its vital principle is not its code, but its motive. Love,
+clear-sighted, loyal, personal, is its breath and immortality. Christ came, not
+to save Himself, assuredly, but to save the world. His motive, His example, are
+every man&rsquo;s key to his own gifts and happiness. The ethical code he
+taught may no doubt be matched, here a piece and there a piece, out of other
+religions, other teachings and philosophies. Every thoughtful man born with a
+conscience must know a code of right and of pity to which he ought to conform;
+but without the motive of Christianity, without love, he may be the purest
+altruist and yet be as sad and as unsatisfied as Marcus Aurelius.
+</p>
+
+<p>
+Christianity gave us, in the fullness of time, the perfect image of right
+living, the secret of social and of individual well-being; for the two are not
+separable, and the man who receives and verifies that secret in his own living
+has discovered not only the best and only way to serve the world, but also the
+one happy way to satisfy himself. Then, indeed, has he come to himself.
+Henceforth he knows what his powers mean, what spiritual air they breathe, what
+ardors of service clear them of lethargy, relieve them of all sense of effort,
+put them at their best. After this fretfulness passes away, experience mellows
+and strengthens and makes more fit, and old age brings, not senility, not
+satiety, not regret, but higher hope and serene maturity.
+</p>
+
+<p class="center">
+THE END
+</p>
+
+</div><!--end chapter-->
+
+<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A MAN COMES TO HIMSELF ***</div>
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+The Project Gutenberg EBook of When a Man Comes to Himself, by Woodrow Wilson
+#3 in our series by Woodrow Wilson
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+Title: When a Man Comes to Himself
+
+Author: Woodrow Wilson
+
+Release Date: February, 2004 [EBook #5078]
+[Yes, we are more than one year ahead of schedule]
+[This file was first posted on April 16, 2002]
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+*** START OF THE PROJECT GUTENBERG EBOOK WHEN A MAN COMES TO HIMSELF ***
+
+
+
+
+This etext was produced by Jennifer Godwin, <http://www.jengod.com/>
+
+
+
+
+When a Man Comes to Himself
+
+Woodrow Wilson
+Ph.D., Litt.D., LL.D.
+President of the United States
+
+1901.
+
+
+
+
+
+I
+
+It is a very wholesome and regenerating change which a man undergoes
+when he "comes to himself." It is not only after periods of
+recklessness or infatuation, when has played the spendthrift or the
+fool, that a man comes to comes to himself.  He comes to himself
+after experiences of which he alone may be aware: when he has left
+off being wholly preoccupied with his own powers and interests and
+with every petty plan that centers in himself; when he has cleared
+his eyes to see the world as it is, and his own true place and
+function in it.
+
+It is a process of disillusionment.  The scales have fallen away.
+He sees himself soberly, and knows under what conditions his powers
+must act, as well as what his powers are.  He has got rid of earlier
+prepossessions about the world of men and affairs, both those which
+were too favorable and those which were too unfavorable--both those
+of the nursery and those of a young man's reading.  He has learned
+his own paces, or, at any rate, is in a fair way to learn them; has
+found his footing and the true nature of the "going" he must look
+for in the world; over what sorts of roads he must expect to make
+his running, and at what expenditure of effort; whither his goal
+lies, and what cheer he may expect by the way.  It is a process of
+disillusionment, but it disheartens no soundly made man.  It brings
+him into a light which guides instead of deceiving him; a light
+which does not make the way look cold to any man whose eyes are fit
+for use in the open, but which shines wholesomely, rather upon the
+obvious path, like the honest rays of the frank sun, and makes
+traveling both safe and cheerful.
+
+
+II
+
+There is no fixed time in a man's life at which he comes to himself,
+and some man never come to themselves at all.  It is a change
+reserved for the thoroughly sane and healthy, and for those who can
+detach themselves from tasks and drudgery long and often enough to
+get, at any rate once and again, a view of the proportions of life
+and of the stage and plot of its action.  We speak often with
+amusement, sometimes with distaste and uneasiness, of men who "have
+no sense of humor," who take themselves too seriously, who are
+intense, self-absorbed, over-confident in matters of opinion, or
+else go plumed with conceit, proud of we cannot tell what, enjoying,
+appreciating, thinking of nothing so much as themselves.  These are
+men who have not suffered that wholesome change.  They have not come
+to themselves.  If they be serious men, and real forces in the
+world, we may conclude that they have been too much and too long
+absorbed; that their tasks and responsibilities long ago rose about
+them like a flood, and have kept them swimming with sturdy stroke
+the years through, their eyes level with the troubled surface--no
+horizon in sight, no passing fleets, no comrades but those who
+struggled in the flood like themselves.  If they be frivolous,
+light-headed, men without purpose or achievement, we may conjecture,
+if we do not know, that they were born so, or spoiled by fortune, or
+befuddled by self-indulgence.  It is no great matter what we think
+of them.
+
+It is enough to know that there are some laws which govern a man's
+awakening to know himself and the right part to play.  A man is the
+part he plays among his fellows.  He is not isolated; he cannot be.
+His life is made up of the relations he bears to others--is made or
+marred by those relations, guided by them, judged by them, expressed
+in them.  There is nothing else upon which he can spend his spirit--
+nothing else that we can see.  It is by these he gets his spiritual
+growth; it is by these we see his character revealed, his purpose
+and his gifts.  Some play with a certain natural passion, an
+unstudied directness, without grace, without modulation, with no
+study of the masters or consciousness of the pervading spirit of the
+plot; others gives all their thought to their costume and think only
+of the audience; a few act as those who have mastered the secrets of
+a serious art, with deliberate subordination of themselves to the
+great end and motive of the play, spending themselves like good
+servants, indulging no wilfulness, obtruding no eccentricity,
+lending heart and tone and gesture to the perfect progress of the
+action.  These have "found themselves," and have all the ease of a
+perfect adjustment.
+
+Adjustment is exactly what a man gains when he comes to himself.
+Some men gain it late, some early; some get it all at once, as if by
+one distinct act of deliberate accommodation; others get it by
+degrees and quite imperceptibly.  No doubt to most men it comes by
+slow processes of experience--at each stage of life a little.  A
+college man feels the first shock of it at graduation, when the
+boy's life has been lived out and the man's life suddenly begins.
+He has measured himself with boys; he knows their code and feels the
+spur of their ideals of achievement.  But what the expects of him he
+has yet to find out, and it works, when he has discovered, a
+veritable revolution in his ways both of thought and of action.  He
+finds a new sort of fitness demanded of him, executive, thorough-
+going, careful of details, full of drudgery and obedience to orders.
+Everybody is ahead of him.  Just now he was a senior, at the top of
+the world he knows and reigned in, a finished product and pattern of
+good form.  Of a sudden he is a novice again, as green as in his
+first school year, studying a thing that seems to have no rules--at
+sea amid crosswinds, and a bit seasick withal.  Presently, if he be
+made of stuff that will shake into shape and fitness, he settles to
+his tasks and is comfortable.  He has come to himself: understands
+what capacity is, and what it is meant for; sees that his training
+was not for ornament or personal gratification, but to teach him how
+to use himself and develop faculties worth using.  Henceforth there
+is a zest in action, and he loves to see his strokes tell.
+
+The same thing happens to the lad come from the farm into the city,
+a big and novel field, where crowds rush and jostle, and a rustic
+boy must stand puzzled for a little how to use his placid and
+unjaded strength.  It happens, too, though in a deeper and more
+subtle way, to the man who marries for love, if the love be true and
+fit for foul weather.  Mr. Bagehot used to say that a bachelor was
+"an amateur at life," and wit and wisdom are married in the jest.  A
+man who lives only for himself has not begun to live--has yet to
+learn his use, and his real pleasure, too, in the world.  It is not
+necessary he should marry to find himself out, but it is necessary
+he should love.  Men have come to themselves serving their mothers
+with an unselfish devotion, or their sisters, or a cause for whose
+sake they forsook ease and left off thinking of themselves.  If is
+unselfish action, growing slowly into the high habit of devotion,
+and at last, it may be, into a sort of consecration, that teaches a
+man the wide meaning of his life, and makes of him a steady
+professional in living, if the motive be not necessity, but love.
+Necessity may make a mere drudge of a man, and no mere drudge ever
+made a professional of himself; that demands a higher spirit and a
+finer incentive than his.
+
+
+III
+
+Surely a man has come to himself only when he has found the best
+that is in him, and has satisfied his heart with the highest
+achievement he is fit for.  It is only then that he knows of what he
+is capable and what his heart demands.  And, assuredly, no
+thoughtful man ever came to the end of his life, and had time and
+a little space of calm from which to look back upon it, who did not
+know and acknowledge that it was what he had done unselfishly and
+for others, and nothing else, that satisfied him in the retrospect,
+and made him feel that he had played the man.  That alone seems to
+him the real measure of himself, the real standard of his manhood.
+And so men grow by having responsibility laid upon them, the burden
+of other people's business.  Their powers are put out at interest,
+and they get usury in kind.  They are like men multiplied.
+Each counts manifold.  Men who live with an eye only upon what is
+their own are dwarfed beside them--seem fractions while they are
+integers.  The trustworthiness of men trusted seems often to grow
+with the trust.
+
+It is for this reason that men are in love with power and greatness:
+it affords them so pleasurable an expansion of faculty, so large a
+run for their minds, an exercise of spirit so various and
+refreshing; they have the freedom of so wide a tract of the world of
+affairs.  But if they use power only for their own ends, if there be
+no unselfish service in it, if its object be only their personal
+aggrandizement, their love to see other men tools in their hands,
+they go out of the world small, disquieted, beggared, no enlargement
+of soul vouchsafed them, no usury of satisfaction.  They have added
+nothing to themselves.  Mental and physical powers alike grow by
+use, as every one knows; but labor for oneself is like exercise in a
+gymnasium.  No healthy man can remain satisfied with it, or regard
+it as anything but a preparation for tasks in the open, amid the
+affairs of the world--not sport, but business--where there is no
+orderly apparatus, and every man must devise the means by which he
+is to make the most of himself.  To make the most of himself means
+the multiplication of his activities, and he must turn away from
+himself for that.  He looks about him, studies the fact of business
+or of affairs, catches some intimation of their larger objects, is
+guided by the intimation, and presently finds himself part of the
+motive force of communities or of nations.  It makes no difference
+how small part, how insignificant, how unnoticed.  When his powers
+begin to play outward, and he loves the task at hand, not because it
+gains him a livelihood, but because it makes him a life, he has come
+to himself.
+
+Necessity is no mother to enthusiasm.  Necessity carries a whip.
+Its method is compulsion, not love.  It has no thought to make
+itself attractive; it is content to drive.  Enthusiasm comes
+with the revelation of true and satisfying objects of devotion;
+and it is enthusiasm that sets the powers free.  It is a sort
+of enlightenment.  It shines straight upon ideals, and for those
+who see it the race and struggle are henceforth toward these.
+An instance will point the meaning.  One of the most distinguished
+and most justly honored of our great philanthropists spent the
+major part of his life absolutely absorbed in the making of
+money--so it seemed to those who did not know him.  In fact, he had
+very early passed the stage at which he looked upon his business as
+a means of support or of material comfort.  Business had become
+for him an intellectual pursuit, a study in enterprise and
+increment.  The field of commerce lay before him like a chess-board;
+the moves interested him like the manoeuvers of a game.  More money
+was more power, a great advantage in the game, the means of shaping
+men and events and markets to his own ends and uses.  It was his
+will that set fleets afloat and determined the havens they were
+bound for; it was his foresight that brought goods to market at the
+right time; it was his suggestion that made the industry of
+unthinking men efficacious; his sagacity saw itself justified at
+home not only, but at the ends of the earth.  And as the money
+poured in, his government and mastery increased, and his mind was
+the more satisfied.  It is so that men make little kingdoms for
+themselves, and an international power undarkened by diplomacy,
+undirected by parliaments.
+
+
+IV
+
+It is a mistake to suppose that the great captains of industry, the
+great organizers and directors of manufacture and commerce and
+monetary exchange, are engrossed in a vulgar pursuit of wealth.  Too
+often they suffer the vulgarity of wealth to display itself in the
+idleness and ostentation of their wives and children, who "devote
+themselves," it may be, "to expense regardless of pleasure"; but we
+ought not to misunderstand even that, or condemn it unjustly.  The
+masters of industry are often too busy with their own sober and
+momentous calling to have time or spare thought enough to govern
+their own households.  A king may be too faithful a statesman to be
+a watchful father.  These men are not fascinated by the glitter of
+gold: the appetite for power has got hold upon them.  They are in
+love with the exercise of their faculties upon a great scale; they
+are organizing and overseeing a great part of the life of the world.
+No wonder they are captivated.  Business is more interesting that
+pleasure, as Mr.  Bagehot said, and when once the mind has caught
+its zest, there's no disengaging it.  The world has reason to be
+grateful for the fact.
+
+It was this fascination that had got hold upon the faculties of the
+man whom the world was afterward to know, not as a prince among
+merchants--for the world forgets merchant princes--but as a prince
+among benefactors; for beneficence breeds gratitude, gratitude
+admiration, admiration fame, and the world remembers its
+benefactors.  Business, and business alone, interested him, or
+seemed to him worth while.  The first time he was asked to subscribe
+money for a benevolent object he declined.  Why should he subscribe?
+What affair would be set forward, what increase of efficiency would
+the money buy, what return would it bring in? Was good money to be
+simply given away, like water poured on a barren soil, to be sucked
+up and yield nothing? It was not until men who understood
+benevolence on its sensible, systematic, practical, and really
+helpful side explained it to him as an investment that his mind took
+hold of it and turned to it for satisfaction.  He began to see that
+education was a thing of infinite usury; that money devoted to it
+would yield a singular increase to which there was no calculable
+end, an increase in perpetuity--increase of knowledge, and therefore
+of intelligence and efficiency, touching generation after generation
+with new impulses, adding to the sum total of the world's fitness
+for affairs--an invisible but intensely real spiritual usury beyond
+reckoning, because compounded in an unknown ratio from age to age.
+Henceforward beneficence was as interesting to him as business--was,
+indeed, a sort of sublimated business in which money moved new
+forces in a commerce which no man could bind or limit.
+
+He had come to himself--to the full realization of his powers, the
+true and clear perception of what it was his mind demanded for its
+satisfaction.  His faculties were consciously stretched to their
+right measure, were at last exercised at their best.  He felt the
+keen zest, not of success merely, but also of honor, and was raised
+to a sort of majesty among his fellow-men, who attended him in death
+like a dead sovereign.  He had died dwarfed had he not broken the
+bonds of mere money-getting; would never have known himself had he
+not learned how to spend it; and ambition itself could not have
+shown him a straighter road to fame.
+
+This is the positive side of a man's discovery of the way in which
+his faculties are to be made to fit into the world's affairs, and
+released for effort in a way that will bring real satisfaction.
+There is a negative side also.  Men come to themselves by
+discovering their limitations no less than by discovering their
+deeper endowments and the mastery that will make them happy.  It is
+the discovery of what they can not do, and ought not to attempt,
+that transforms reformers into statesmen; and great should be the
+joy of the world over every reformer who comes to himself.  The
+spectacle is not rare; the method is not hidden.  The practicability
+of every reform is determined absolutely and always by "the
+circumstances of the case," and only those who put themselves into
+the midst of affairs, either by action or by observation, can known
+what those circumstances are or perceive what they signify.  No
+statesman dreams of doing whatever he pleases; he knows that it does
+not follow that because a point of morals or of policy is obvious to
+him it will be obvious to the nation, or even to his own friends;
+and it is the strength of a democratic polity that there are so many
+minds to be consulted and brought to agreement, and that nothing can
+be wisely done for which the thought, and a good deal more than the
+thought, of the country, its sentiment and its purpose, have not
+been prepared.  Social reform is a matter of cooperation, and if it
+be of a novel kind, requires an infinite deal of converting to bring
+the efficient majority to believe in it and support it.  Without
+their agreement and support it is impossible.
+
+
+V
+
+It is this that the more imaginative and impatient reformers find out
+when they come to themselves, if that calming change ever comes to them.
+Oftentimes the most immediate and drastic means of bringing them to
+themselves is to elect them to legislative or executive office. That
+will reduce over-sanguine persons to their simplest terms. Not because
+they find their fellow-legislators or officials incapable of high
+purpose or indifferent to the betterment of the communities which they
+represent. Only cynics hold that to be the chief reason why we approach
+the millennium so slowly, and cynics are usually very ill-informed
+persons. Nor is it because under our modern democratic arrangements we
+so subdivide power and balance parts in government that no one man can
+tell for much or turn affairs to his will. One of the most instructive
+studies a politician could undertake would be a study of the infinite
+limitations laid upon the power of the Russian Czar, notwithstanding the
+despotic theory of the Russian constitution--limitations of social
+habit, of official prejudice, of race jealousies, of religious
+predilections, of administrative machinery even, and the inconvenience
+of being himself only one man, caught amidst a rush of duties and
+responsibilities which never halt or pause. He can do only what can be
+done with the Russian people. He cannot change them at will. He is
+himself of their own stuff, and immersed in the life which forms them,
+as it forms him. He is simply the leader of the Russians.
+
+An English or American statesman is better off.  He leads a thinking
+nation, not a race of peasants topped by a class of revolutionists
+and a caste of nobles and officials.  He can explain new things to
+men able to understand, persuade men willing and accustomed to make
+independent and intelligent choices of their own.  An English
+statesman has an even better opportunity to lead than an American
+statesman, because in England executive power and legislative
+initiative are both intrusted to the same grand committee, the
+ministry of the day.  The ministers both propose what shall be law
+and determine how it shall be enforced when enacted.  And yet
+English reformers, like American, have found office a veritable
+cold-water bath for their ardor for change.  Many a man who has made
+his place in affairs as the spokesman of those who see abuses and
+demand their reformation has passed from denunciation to calm and
+moderate advice when he got into Parliament, and has turned
+veritable conservative when made a minister of the crown.  Mr.
+Bright was a notable example.  Slow and careful men had looked upon
+him as little better than a revolutionist so long as his voice rang
+free and imperious from the platforms of public meetings.  They
+greatly feared the influence he should exercise in Parliament, and
+would have deemed the constitution itself unsafe could they have
+seen foreseen that he would some day be invited to take office and a
+hand of direction in affairs.  But it turned out that there was
+nothing to fear.  Mr. Bright lived to see almost every reform he had
+urged accepted and embodied in legislation; but he assisted at the
+process of their realization with greater and greater temperateness
+and wise deliberation as his part in affairs became more and more
+prominent and responsible, and was at the last as little like an
+agitator as any man that served the queen.
+
+It is not that such men lose courage when they find themselves
+charged with the actual direction of the affairs concerning which
+they have held and uttered such strong, unhesitating, drastic
+opinions.  They have only learned discretion.  For the first time
+they see in its entirety what it was that they were attempting.
+They are at last at close quarters with the world.  Men of every
+interest and variety crowd about them; new impressions throng them;
+in the midst of affairs the former special objects of their zeal
+fall into new environments, a better and truer perspective; seem no
+longer so susceptible to separate and radical change.  The real
+nature of the complex stuff of life they were seeking to work in is
+revealed to them--its intricate and delicate fiber, and the subtle,
+secret interrelationship of its parts--and they work circumspectly,
+lest they should mar more than they mend.  Moral enthusiasm is not,
+uninstructed and of itself, a suitable guide to practicable and
+lasting reformation; and if the reform sought be the reformation of
+others as well as of himself, the reformer should look to it that he
+knows the true relation of his will to the wills of those he would
+change and guide.  When he has discovered that relation, he has come
+to himself: has discovered his real use and planning part in the
+general world of men; has come to the full command and satisfying
+employment of his faculties.  Otherwise he is doomed to live for
+ever in a fool's paradise, and can be said to have come to himself
+only on the supposition that he is a fool.
+
+
+VI
+
+Every man--if I may adopt and paraphrase a passage from Dr. South--
+every man hath both an absolute and a relative capacity: an absolute
+in that he hath been endued with such a nature and such parts and
+faculties; and a relative in that he is part of the universal
+community of men, and so stands in such a relation to the whole.
+When we say that a man has come to himself, it is not of his
+absolute capacity that we are thinking, but of his relative.  He has
+begun to realize that he is part of a whole, and to know what part,
+suitable for what service and achievement.
+
+It was once fashionable--and that not a very long time ago--to speak of
+political society with a certain distaste, as a necessary evil, an
+irritating but inevitable restriction upon the "natural" sovereignty and
+entire self-government of the individual. That was the dream of the
+egotist. It was a theory in which men were seen to strut in the proud
+consciousness of their several and "absolute" capacities. It would be as
+instructive as it would be difficult to count the errors it has bred in
+political thinking. As a matter of fact, men have never dreamed of
+wishing to do without the "trammels" of organized society, for the very
+good reason that those trammels are in reality but no trammels at all,
+but indispensable aids and spurs to the attainment of the highest and
+most enjoyable things man is capable of. Political society, the life of
+men in states, is an abiding natural relationship. It is neither a mere
+convenience nor a mere necessity. It is not a mere voluntary
+association, not a mere corporation. It is nothing deliberate or
+artificial, devised for a special purpose. It is in real truth the
+eternal and natural expression and embodiment of a form of life higher
+than that of the individual--that common life of mutual helpfulness,
+stimulation, and contest which gives leave and opportunity to the
+individual life, makes it possible, makes it full and complete.
+
+It is in such a scene that man looks about to discover his own place and
+force. In the midst of men organized, infinitely cross-related, bound by
+ties of interest, hope, affection, subject to authorities, to opinion,
+to passion, to visions and desires which no man can reckon, he casts
+eagerly about to find where he may enter in with the rest and be a man
+among his fellows. In making his place he finds, if he seek
+intelligently and with eyes that see, more than ease of spirit and scope
+for his mind. He finds himself--as if mists had cleared away about him
+and he knew at last his neighborhood among men and tasks.
+
+What every man seeks is satisfaction.  He deceives himself so long
+as he imagines it to lie in self-indulgence, so long as he deems
+himself the center and object of effort.  His mind is spent in vain
+upon itself.  Not in action itself, not in "pleasure," shall it find
+its desires satisfied, but in consciousness of right, of powers
+greatly and nobly spent.  It comes to know itself in the motives
+which satisfy it, in the zest and power of rectitude.  Christianity
+has liberated the world, not as a system of ethics, not as a
+philosophy of altruism, but by its revelation of the power of pure
+and unselfish love.  Its vital principle is not its code, but its
+motive.  Love, clear-sighted, loyal, personal, is its breath and
+immortality.  Christ came, not to save Himself, assuredly, but to
+save the world.  His motive, His example, are every man's key to his
+own gifts and happiness.  The ethical code he taught may no doubt be
+matched, here a piece and there a piece, out of other religions,
+other teachings and philosophies.  Every thoughtful man born with a
+conscience must know a code of right and of pity to which he ought
+to conform; but without the motive of Christianity, without love, he
+may be the purest altruist and yet be as sad and as unsatisfied as
+Marcus Aurelius.
+
+Christianity gave us, in the fullness of time, the perfect image of
+right living, the secret of social and of individual well-being; for
+the two are not separable, and the man who receives and verifies
+that secret in his own living has discovered not only the best and
+only way to serve the world, but also the one happy way to satisfy
+himself.  Then, indeed, has he come to himself.  Henceforth he knows
+what his powers mean, what spiritual air they breathe, what ardors
+of service clear them of lethargy, relieve them of all sense of
+effort, put them at their best.  After this fretfulness passes away,
+experience mellows and strengthens and makes more fit, and old age
+brings, not senility, not satiety, not regret, but higher hope and
+serene maturity.
+
+
+
+THE END
+
+
+
+
+
+
+
+End of Project Gutenberg's When a Man Comes to Himself, by Woodrow Wilson
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