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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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