Part 5 (2/2)

Certain impulses of yours, if followed, may cause death. Others may cause permanent injury to yourself, or irreparable harm to others.

A little boy seeing an automobile coming along the road sometimes has an impulse to run across the road in front of the automobile, for the fun and excitement of it. If you are a boy and feel like it, why shouldn't you?

You have never tripped and fallen in front of an automobile--you have never misjudged the speed of it and been struck and killed that way.

You have never seen any other boy killed that way. There is nothing in your own experience to deter you.

If the automobile happens to hit you, you will have acquired experience that might be useful to you, but the cost is too great. If you are not dead, you may be crippled for life.

If you are convalescing from typhoid fever, you are likely to have a ravenous appet.i.te. You feel very well and you derive considerable pleasure from the milk-toast and soft-boiled eggs you have been getting, but they do not begin to satisfy you. Every instinct within you calls for a big piece of juicy beef-steak and fried potatoes. There is no reason in your experience why you should not gratify your desire--you may have been told by the doctor that it isn't time for that yet and you must be content with what is ordered for you. But if you believe in doing what you feel like and the doctor is out of the way, why not have your beef-steak? I happen to know of two separate cases where this occurred--friends of mine. The doctor in each case apparently took too much for granted and failed to impress upon their minds forcibly enough the need of obeying his orders rather than their own inclinations. The experience came too late--because it brought death with it.

Or suppose you are in some out-of-the-way place and are hot and tired and very thirsty and the only water available comes from a supply which is not fit to drink? You may have been told this by some one who knows more about it than you do, but if you believe in ignoring other people's opinions and thinking only of yourself--and the water is cool and clear and you feel like drinking it, why shouldn't you? Suppose it turns out that clear, cool water may be polluted with cholera, or yellow fever, or other deadly germs? You may never recover from the effects of it.

These are crude, haphazard ill.u.s.trations of a principle which is constantly at work in human lives in a great variety of ways. The obvious meaning of it is that your experience, or your own lack of experience, in many questions and emergencies may not be enough for you to go by, or depend upon.

Most young people have had very little experience of many things that are liable to have a vital bearing on their own lives, their own selves, their own hope of happiness.

As a matter of fact it must be evident to any one who will reflect a moment, that no one individual, however long he may have lived, or however full and varied his life may have been, can possibly have had in his own personal experience more than a small fraction of the things that may occur and do keep occurring in the world of humanity.

If he has led a clean, healthy, vigorous life, he cannot have experienced the feelings and problems of a drunkard and dope-fiend slowly submerging in dissipation and vice. If he married young and has known the joy of entire devotion to a loyal and loving helpmate, he cannot have had the experience of a profligate who has been divorced four times and is about to take another chance with a das.h.i.+ng gra.s.s-widow. Hundreds and thousands of situations that other human beings are called upon to face, he cannot have gone through on his own account.

But if we are able to find out and bear in mind the experience of other people, we can make use of it, as a warning and a guide, in much the same way as if it had happened to ourselves. If I have seen a boy try to run across the road in front of an automobile and stumble and get killed, it is not necessary for me to get killed in order to appreciate the danger of the experiment. You may never have seen this happen, but if I have and I tell you about it, you can use the information you get from me and still save yourself the necessity of risking your neck.

This principle is not at all difficult to understand. It has always been applied, to greater or less extent, in the lives of all human beings, everywhere. It is no more than common sense to profit by the experiences of others, and try to avoid their mistakes.

It seems strange that such a universal principle should be overlooked by the up-to-date minds of the new generation. Yet the least little glimmer of light from it would in itself seem to be a sufficient answer to their question.

”Why shouldn't I go ahead and gratify all my impulses?”

Because although your own limited experience may be insufficient to warn you and guide you, the experience of other people has shown repeatedly that such and such impulses usually lead to such and such consequences which would be very harmful to you.

In the long run the results of others' experience are a better guide to follow than your selfish impulses. You wish to be intelligent and reasonable, don't you? Well, if you lack experience and understanding, it is neither intelligent nor reasonable to imagine that you are the best judge of the consequences.

Of course, the examples we have cited so far--the strange dog that bites, the boy and the automobile, typhoid fever and polluted water--are very elementary. Also the questions they involve--the harmful consequences of certain impulses--are direct and immediate and entirely material. They serve well enough to answer a question and ill.u.s.trate a principle and that is all they were intended for. The principle is worth bearing in mind, because its application extends to all sorts of complicated questions of conduct. One reason that the young people of to-day are so confused in their moral ideas is just because they have been allowed to overlook this simple, fundamental principle.

It frequently happens that the most important consequences of the thing you do, or fail to do, are not direct and immediate but fairly remote and obscure. An individual without much experience or knowledge of the world may easily neglect to consider them.

For instance, I have known several cases where young men of good family forged their fathers' names. They were up-to-date young men, of course.

But even so, how could they come to do such a thing?

By gratifying their inclinations, in the first place, in accordance with the up-to-date idea. One natural consequence of this is that, in order to gratify a new inclination, or as a result of having gratified the last one, it becomes necessary to have more money. That is one of the annoyances of civilization, which even the most advanced of the new generation haven't yet been able to change. Many of their pet impulses cannot be indulged without money. It is an old-fas.h.i.+oned convention and very irksome, but for the time being, at least, it has to be made the best of.

The young men in question eventually found themselves faced with this problem. They had to have money. How could they get it? Not by asking their mother, or father, for it. That source of supply had been used up to the last drop, with the help of all sorts of pretexts, subterfuges and broken promises. There was no longer any available friend or relative to borrow from. That resource had also been used up. They had no jewelry left to p.a.w.n--that had been used up, too.

So finally, for the want of a better way, they arrived at this scheme of signing their fathers' names to checks.

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