THE POWER OF COMMON SENSE

THE POWER OF COMMON SENSE

 

BY

RITTIK CHANDRA

 

Published by:

RITTIK CHANDRA

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COMMON SENSE: WHAT IS IT?

Energy succeeds in overcoming these obstacles which increase daily; it marks out its course among entanglements and rises from the midst of the most encumbered centers, beautiful and strong.

Ambition and audacity show themselves also after having passed through thousands of difficulties and having overcome them all.

Common sense rarely needs to strive; it unfolds itself in an atmosphere of peace, far from the tumult of obstructions and snares that are not easily avoided.

Its flower is less alluring than many others, but it never allows itself to be completely hidden through the wild growth of neighbouring branches.

It dominates them easily, because it has always kept them at a distance.

Modest but self-sustaining, it is seen blossoming far from the struggles which always retard the blossoming of plants and which render their flowering slower and, at times, short-lived.

A most absurd prejudice has occasionally considered common sense to be an inferior quality of mind.

This error arises from the fact that it can adapt itself as well to the most elevated conceptions as to the most elemental mentalities.

To those who possess common sense is given the faculty of placing everything in its proper rank.

It does not underestimate the value of sentiments by attributing to them an exaggerated importance.

It permits us to consider fictitious reasons with reservation and of resolutely rejecting those that resort to the weapons of hypocrisy.

Persons who cultivate common sense never refuse to admit their errors.

One may truly affirm that they are rarely far from the truth, because they practise directness of thought and force themselves never to deviate from this mental attitude.

Common sense should be defined as:

It is a central sense, toward which all impressions converge and unite in one sentiment—the desire for the truth.

For people who possess common sense, everything is summed up in one unique perception:

The love of directness and simplicity.

All thoughts are found to be related; the preponderance of these two sentiments makes itself felt in all resolutions, and chiefly in the reflections which determine them.

Common sense permits us to elude fear which always seizes those whose judgment vacillates; it removes the defiance of the Will and indicates infallibly the correct attitude to assume.

Common sense varies in its character, according to surroundings and education.

The common sense of one class of people is not the same as that of a neighbouring class.

Common sense takes good care not to assail violently those beliefs which tradition has transmuted into principles.

However, if direct criticism of those beliefs causes common sense to be regarded unfavourably, it will be welcomed with the greatest reserve and will maintain a certain prudence relative to this criticism, which will be equivalent to a proffered reproach.

The same object can become desirable or undesirable according to the rank it occupies.

Must one believe that common sense is excluded from two such incompatible opinions?

No, not at all. An idea can be rejected or accepted by common sense without violating the principles of logic in the least.

If, as one frequently sees, an idea be unacceptable because of having been presented before those belonging to a particular environment, common sense, by applying its laws, will recognize that the point of view must be changed before the idea can become acceptable.

Common sense is the art of resolving questions, not the art of posing them.

When taking the initiative it is rarely on trial.

But the moment it is a case of applying practically that which ingenuity, science or genius have invented, it intervenes in the happiest and most decisive manner.

Common sense is the principle element of discernment.

Therefore, without this quality, it is impossible to judge either of the proposition or the importance of the subject.

It is only with the aid of common sense that it is possible to distinguish the exact nature of the proposition, submitted for a just appreciation, and to render a solution of it which conforms to perfect accuracy of interpretation.

The last point is essential and has its judicial function in all the circumstances of life. Without accuracy, common sense cannot be satisfactorily developed, because it finds itself continually shocked by incoherency, resulting from a lack of exactness in the expression of opinions.

If we wish to know what the principal qualities are which form common sense, we shall turn over a few pages and we shall read:

Common sense is the synthesis of many sentiments, all of which converge in forming it.

The first of these sentiments is reason.

Then follows moderation.

To these one may add:

The faculty of penetration;

The quality consistency.

Then, wisdom, which permits us to profit by the lessons of experience.

A number of other qualities must be added to these, in order to complete the formation of common sense; but, although important, they are only the satellites of those we have just named.

Reason is really indispensable to the projection of healthy thoughts.

The method of reasoning should be the exhaustive study of minute detail, of which we shall speak later.

For the moment we shall content ourselves by indicating, along the broad lines of argument, what is meant by this word reason.

Reasoning is the art of fixing the relativeness of things.

It is by means of reasoning that it is possible to differentiate events and to indicate to what category they belong.

It is the habit of reasoning to determine that which it is wise to undertake, thus permitting us to judge what should be set aside.

How could we guide ourselves through life without the beacon-light of reason? It pierces the darkness of social ignorance, it helps us to distinguish vaguely objects heretofore plunged in obscurity, and which will always remain invisible to those who are unprovided with this indispensable accessory—the gift of reasoning.

He who ventures in the darkness and walks haphazard, finds himself suddenly confronted by obstacles which he was unable to foresee.

He finds himself frightened by forms whose nature he cannot define, and is often tempted to attribute silhouettes of assassins to branches of trees, instead of recognizing the real culprit who is watching him from the corner of the wild forest.

Life, as well as the wildest wilderness, is strewn with pitfalls. To think of examining it rapidly, without the aid of that torch called reason, would be imitating the man of whom we have just spoken.

Many are the mirages, which lead us to mistake dim shadows for disquieting realities, unless we examine them critically, for otherwise we can never ascribe to them their true value.

Certain incidents, which seem at first sight to be of small importance, assume a primordial value when we have explained them by means of reasoning.

To reason about a thing is to dissect it, to examine it from every point of view before adopting it, before deferring to it or before rejecting it; in one word, to reason about a thing is to act with conscious volition, which is one of the phases essential to the conquest of common sense.

This principle conceded, it then becomes a question of seriously studying the method of reasoning, which we propose to do in the following manner but first it is necessary to be convinced of this truth.

Without reason there is no common sense.

Moderation is only of secondary importance, it is still indispensable to the attainment of common sense.

It is moderation which incites us to restrain our impatience, to silence our inexplicable antipathies and to put a break on our tempestuous enthusiasms.

Can one judge of the aspect of a garden while the tempest is twisting the branches of the trees, tearing off the tendrils of the climbing vines, scattering the petals of the flowers and spoiling the corollas already in full bloom?

Those, who see things through the medium of enthusiasm refuse to recognize that they could be deprived of brilliancy and beauty.

The others, those who look upon things from a pessimistic standpoint, never find anything in them save pretexts for pouring out to their hearers’ tales of woe and misery.

All find themselves deceptively allured; some rush toward illusion, others do not wish to admit the positive chances for success, and both lacking moderation, they start from a basis of false premises from which they draw deplorable conclusions, thus defeating future success.

The spirit of penetration, according to the old Nippon philosopher, is not always a natural gift. It is, said he, a quality which certain people possess in a very high degree but which in spite this fact should be strengthened by will and discipline.

One can easily acquire this faculty by endeavouring to foresee the solution of contemporary events; or at least try to explain the hidden reasons which have produced them.

Great effects are produced, many times, from seemingly unimportant causes, and it is, above all, to the significant details that the spirit of penetration should give unceasing and undivided attention.

Everything around us can serve as a subject for careful study; political events, incidents which interest family or friends, all may serve as just so many themes for earnest reflection.

It is always preferable to confine this analysis to subjects in which we have no personal interest; thus we shall accustom ourselves to judge of people and things dispassionately and impersonally. This is the quality of mind necessary to the perfect development of penetration.

If, for any reason, passion should create confusion of ideas, clearness of understanding would be seriously compromised and firmness of judgment, by deteriorating, would cast aside the manifestation of common sense.

The spirit consistency is perhaps more difficult to conquer, for it is a combination of many of the qualities previously mentioned.

Its inspiration is drawn from the reasoning faculty, it cannot exist without moderation and implies a certain amount of penetration, because it must act under the authority of conviction.

If you strike long enough in the same place on the thickest piece of iron, in time it will become as thin as the most delicate kakemono [a picture which hangs in Japanese homes].

It is impossible to define the spirit of consistency more accurately.

It is closely related to perseverance, but cannot be confounded with it, because the attributes of consistency have their origin in logic and reason which does not produce one act alone but a series of acts sometimes dependent, always inferred.

The spirit of consistency banishes all thought derogatory to the subject in question; it is the complete investiture of sentiments, all converging toward a unique purpose.

This purpose can be of very great importance and the means of attainment multiform, but the dominant idea will always direct the continuous achievements; under their different manifestations—and these at times contradictory—they will never be other than the emanation of a direct thought, whose superior authority is closely united to the final success.

Wisdom, continued the philosopher, should be mentioned here only as the forerunner which permits us to analyse experience.

It is from this never-ending lesson which life teaches us that the wisdom of old age is learned.

But is it really necessary to reach the point of decrepitude, in order to profit by an experience, actually useless at that time, as is always a posthumous conquest.

Is it not much better to compel its attainment when the hair is black and the heart capable of hope?

Why give to old age alone the privileges of wisdom and experience?

It is high time to combat so profound an error.

Is it not a cruel irony which renders such a gift useless?

Of what benefit is wisdom resulting from experience if it cannot preserve us from the unfortunate seduction of youth?

Why should its beauty be unveiled only to those who can no longer profit by it?

What would be thought of one who prided himself on possessing bracelets when he had lost his two arms in war?

It is, therefore, necessary, not only to encourage young people to profit by lessons of wisdom and experience, but, still further, to indicate to them how they can accomplish the result of these lessons.

It is certain that he who can recall a long life ought to understand better than the young man all the pitfalls with which it is strewn.

But does he always judge of it without bias or prejudice?

Does he not find acceptable pretexts for excusing his past faults and does he not exaggerate the rewards for excellence, which have accorded him advantages, due at times to chance or to the force of circumstances?

Finally, the old man cannot judge of the sentiments which he held at twenty years of age, unless it be by the aid of reminiscences, more or less fleeting, and an infinitely attenuated intensity of representation.

Emotive perception being very much weakened, the integrity of memory must be less exact.

Then, in the recession of years, some details, which were at times factors of the initial idea, are less vivid, thus weakening the power of reason which was the excuse, the pretext, or the origin of the act.

This is why, although we may honour the wisdom of the aged, it is well to acquire it at a time when we may use it as a precious aid.

To those who insist that nothing is equivalent to personal experience, we shall renew our argument, begging them to meditate on the preceding lines, drawing their attention to the fact that a just opinion can only be formed when personal sentiment is excluded from the discussion.

Is it, then, necessary to have experienced pain in order to prevent or cure it?

The majority of physicians have never been killed by the disease they treat.

Does this fact prevent them from combatting disease victoriously?

And since we are speaking of common sense we shall not hesitate to invoke it in this instance, and all will agree that it should dictate our reply.

Then why could we not do for the soul that which can be done for the body?

It is first from books, then from the lessons of life that physicians learn the principles underlying their knowledge of disease and its healing remedies.

Is it absolutely indispensable for us to poison ourselves in order to know that such and such a plant is harmful and that another contains the healing substance which destroys the effects of the poison?

We may all possess wisdom if we are willing to be persuaded that the experience of others is as useful as our own.

For each master, an opportunity for awakening in the soul of his disciples a perfect reasoning power, starting from the inception of the premises to arrive at the conclusions of all arguments.

From the repetition of events, from their correlation, from their equivalence, from their parallelism, knowledge will be derived and will be productive of good results, in proportion as egotistical sentiment is eliminated from them; and slowly, with the wisdom acquired by experience, common sense will manifest itself tranquil and redoubtable, working always for the accomplishment of good as does everything which is the emblem of strength and peace.

THE FIGHT AGAINST ILLUSION

Common Sense is the absolute antithesis of dreamy imagination, it is the sworn enemy of illusion, against which it struggles from the moment of contact.

Common sense is solid, illusion is yielding, also illusion never issues victorious from a combat with it; during a struggle illusion endeavours vainly to display its subterfuges and cunning; illusions disappear one by one, crush by the powerful arms of their terrible adversary—common sense.

The worship of illusion presents certain dangers to the integrity of judgment, which, under such influence, falsifies the comparative faculty, and sways decision to the side of neutrality.

This kind of mental half-sleep is extremely detrimental to manifestations of reason, because this torpor excludes it from imaginary conceptions.

Little by little the lethargy caused by this intellectual paralysis produces the effect of fluidic contagion over all our faculties.

Energy, which ought to be the principle factor in our resolutions, becomes feeble and powerless at

Impressum

Verlag: BookRix GmbH & Co. KG

Texte: RITTIK CHANDRA
Bildmaterialien: RITTIK CHANDRA
Lektorat: RITTIK CHANDRA
Tag der Veröffentlichung: 29.12.2013
ISBN: 978-3-7309-7239-7

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