diff options
Diffstat (limited to 'old/63620-0.txt')
| -rw-r--r-- | old/63620-0.txt | 1190 |
1 files changed, 0 insertions, 1190 deletions
diff --git a/old/63620-0.txt b/old/63620-0.txt deleted file mode 100644 index ba5e7c2..0000000 --- a/old/63620-0.txt +++ /dev/null @@ -1,1190 +0,0 @@ -Project Gutenberg's Putting the Most Into Life, by Booker T. Washington - -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'll have -to check the laws of the country where you are located before using this ebook. - -Title: Putting the Most Into Life - -Author: Booker T. Washington - -Release Date: November 3, 2020 [EBook #63620] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK PUTTING THE MOST INTO LIFE *** - - - - -Produced by Charlene Taylor and the Online Distributed -Proofreading Team at https://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/American Libraries.) - - - - - - - - - -Putting the Most into Life - - - - -[Illustration: _Copyright 1902 by Pach Bros._] - - - - - Putting the Most - Into Life - - By Booker T. Washington - Author of “Up from Slavery” - - - [Illustration] - - - New York - Thomas Y. Crowell & Co. - Publishers - - - - - Copyright, 1906, by Thomas Y. Crowell & Co. - - Published September, 1906 - - - Composition and electrotype plates by - D. B. Updike, The Merrymount Press, Boston - - - - -The chapters in this little book were originally part of a series of -Sunday Evening Talks given by the Principal to the students of the -Tuskegee Normal and Industrial Institute. They have been recast from -the second to the third person, and many local allusions have been cut -out. They are now sent out, in response to repeated requests, to a -larger audience than that to which they were first spoken. - - BOOKER T. WASHINGTON - - Tuskegee Institute, Alabama - August 10, 1906 - - - - -A Table of Contents - - - I. Health a Requisite for Effective Living 1 - - II. Some of the Qualities Essential to the most Successful - School Life 5 - - III. A Word to Prospective Teachers about putting - the Most into their Work 9 - - IV. Industrial Efficiency an Aid to the Higher Life 17 - - V. Making Religion a Vital Part of Living 23 - - VI. On making our Race Life count in the Life of the - Nation 30 - - - - -Putting the Most into Life - - - - -i - -Health a Requisite for Effective Living - - -The individual who puts the most into life is the one who gets the most -out of life. The first requisite for making life effective for one’s -self or society is a sound body. There have been many people who in -spite of weak bodies have enriched the world by noble thought and work. -There has been a long line of physically weak men who have helped the -world onward; but the rule holds that the best work has been done by -men and women of vigorous health. - -It is important that the Negro race in its present condition shall -learn just as quickly as possible how to have good, strong, healthy -working bodies, for so much is dependent upon them. In the world of -industry, the world of commerce, all mental activity and spiritual -endeavor,--no matter in what direction one’s attention or energies may -be turned, strong bodies are needed to meet the demand. There are a -few simple rules which should serve as guide-posts to those who would -make the most of their physical being. One of the conditions of a good, -strong, working body is contact with fresh air. In the early days of -this school, when we were housed in shacks and cabins, whatever else -we lacked, we were, by virtue of necessity, abundantly supplied with -air; but now that we are getting into plastered buildings, with good -floors and windows and doors, there is danger of suffering from poorly -ventilated rooms and a lack of health-giving air. - -Those who live in the large cities would do well to become disciples -of Wordsworth, and with him learn to know the inspiration and strength -that come from wood and forest,--the joy of intimate acquaintance with -birds and flowers. The individual who has the privilege of living on -the farm, and coming in contact with the earth and grass and trees and -real things, is the individual who, provided he has an eye to see and -an ear to hear, is most to be envied. - -Next in importance to an abundance of fresh air is the habit of -regular, systematic exercise. People often think that this kind of -exercise costs a great deal of money, that it means costly apparatus -and artificial fixtures. Not so. It requires no great outlay of time -or energy for the boy on the farm to breathe deeply as he follows the -plough or scatters the seeds. And yet, simple exercises of this kind -are essential to the life of a race whose mortality from pulmonary -diseases is alarming. Every boy in the machine shop knows how necessary -it is to keep his machinery well oiled and in good running condition. -Then, too, every such boy knows the importance of keeping every part of -his machinery as clean as possible. Now, your body is a machine, but -how much more delicate and intricate than any made by man! how much -more necessary to keep it in good running condition and absolutely -clean in order that it may do its best work! - -In addition to pure air and cleanliness, I want to speak of the wearing -of comfortable clothing as another essential to right living. I am -glad to see that the world is fast getting away from the old habits -that used to enslave people in this matter of dressing--the habit -exercised by many of wearing small shoes, for instance, until their -feet were cramped in severe pains merely to have the world think they -had small feet. What does it matter to the world whether a person has -small feet or large feet? Who ever stops to think whether great poets, -historians, the great workers in economic and religious life,--men -and women who have really accomplished something,--had large or small -feet, whether they wore fours or eights, or wore large or small corsets -or none. I am glad to see that all peoples and races are getting away -from that kind of thing, and I want the Tuskegee students to make up -their minds to buy shoes to fit no matter what the number. We consider -the Chinese ridiculous to keep their feet cruelly cramped in order that -they may be small, but many of us in somewhat less degree are guilty of -the same thing. - -The importance of temperance has been repeated over and over again -from this platform; and intemperance in eating or sleeping is not less -disgusting than intemperance in drink. - -The world’s work is to be done by men and women of vigorous intellect; -but the sound mind must have its foundation in a body which is kept -clean and made comfortable by proper clothing, pure air, regular -exercise and wholesome food. No workman, however competent, can do good -work unless his tools are kept in proper repair. My plea is that the -young Negro students shall acquire strong working bodies to be used as -tools to serve therewith their fellows and their Maker. This is the end -of all living. - - - - -ii - -Some of the Qualities Essential to the Most Successful School Life - - -The student who would put the most into his school life must first -of all be happy. I do not believe it is possible for a student to -accomplish very much, certainly not the most, while he is in school, -unless he learns to be happy in all his relations in school life. If -the students are unhappy there is something wrong with the institution, -or with the teachers, or with the student body. The normal state of a -student in a well-ordered institution is a happy one. It is impossible -to get the most out of the life of any institution unless there is -joy in working out the ideals of the institution. The student should -make himself familiar with the purposes of the school to which he -seeks admission, and having made the choice, he should be loyal to its -traditions and purposes. - -The Bible teaches over and over again that freedom, without which -happiness is impossible, is self-imposed restraint, that to be really -free we must live within the law. He who lives outside the law is a -slave. The freeman is the man who lives within the law, whether that -law be the physical or the divine. All life is governed by law, and -the student must acquire freedom by obedience to law. The students in -any institution are divided into two classes: the happy, contented, -ambitious, hopeful ones, who have faith in the institution and respect -for its traditions, and the miserable, discontented, grumbling class. -One class live not only within the letter but in the spirit of the -law, and are consequently happy. The second class are miserable, -discontented and hopeless because they try to live outside the law. -No student can get much out of any institution who does not enter -whole-heartedly into its spirit, its traditions and its ideals. - -The ability to do hard methodical work is one of the prizes which every -school worthy of the name offers to its students. The years at school -not infrequently give bent to the whole life. The student who does -slipshod work at school is more than likely to lack direction in his -subsequent career. But mental strength comes not as a bequest. It is -a prize that must be contended for right earnestly, and dictionary, -cyclopaedia, text-book and shop are tools which instructors place in -the hands of students to help them win the prize. The proper use of -these tools must depend finally upon the individual student. No one -gets much out of life who does not make his education a real, vital -part of himself. Many people have education very much as a parrot has -at his command a certain number of words or sentences. The words and -sentences that the parrot utters are no real part of him. They are -merely something tacked on to the parrot, and foreign to his real -natural make-up. Some people use education as they use their “Sunday -clothes,” on extra occasions only. They bring their education into -play when they are in the company of others, commit a few quotations -and use big words which have no working place in their vocabulary. -To try to make education a real part of one’s self is the way to get -most out of one’s school life. Just as the food a man eats becomes a -part of his blood and bone, so should education become a vital part of -him. Education must be digested and assimilated in order to make it -significant. - -The student who leaves undone immediate duties because of bodily -laziness is leaving happiness far behind him. Sins of commission and -sins of omission alike tend to weakness. Our ability to make the world -better depends entirely upon our ability to use every opportunity to -make ourselves better. A largeness of life, a variety of interests -and breadth of view are among the prizes which a school offers to its -students. These qualities the ignorant man does not possess. Largeness -of life and breadth of vision give faith in the future; that largeness -makes one person take the long view when the other is taking the short -view; that largeness lifts the educated person far above the temptation -to gossip about little things, above the temptation to get down into -the mud and slime with which weaker individuals are smeared. - -To be loyal and obedient to the legislation of an institution, to make -thrifty use of text-book and shop and farm and every part of the school -equipment, is to attain that mental strength that makes for largeness -of life and breadth of view. These qualities come not by observation, -but they do come by conscientious work in season and out of season. -They are all within the reach of the student who is willing to work for -them, and they are all essential to real happiness. - - - - -iii - -A Word to Prospective Teachers about Putting the Most into their Work - - -The large problem of the teacher is not to impart knowledge and -maintain discipline. The larger problem is to bring school life and -real life into closer contact. With the average teacher, as with the -average student, there is very little connection between the school and -life as it is actually lived every day outside the school-room; and -as long as this is true there will be ground for reasonable and just -criticism. - -In the primary school, the intermediary school and the high school -there is often little, if any, connection between life as it is lived -in the shop, on the farm, in business and in the home. It cannot but -prove of mutual advantage if the teacher can bring school life into -actual touch with the life of the people about him. The interest of -the parents will be increased just in proportion as they find that the -teacher is making his instruction stimulate and vitalize conditions -outside the school-room. - -It is difficult for the parent of the country child to note the results -of education through the usual processes and channels of knowledge. -Colored parents depend upon seeing the results of education in ways not -true of the white parent. It is important then that the colored teacher -in this generation should give special attention to bringing school -life into closer touch with real life. Any education is to my mind -“high” which enables the individual to do the very best work for the -people by whom he is surrounded. Any education is “low” that does not -make for character and effective service. - -The average teacher in the public schools is very likely to yield to -the temptation of thinking that he is educating an individual when -he is teaching him to reason out examples in Arithmetic, to prove -propositions in Geometry and to recite pages of History. He conceives -this to be the end of education. Herein is the sad deficiency in many -teachers who are not able to use History, Arithmetic, Geometry as -means to an end. They get the idea that the student who has mastered -a certain number of pages in a text-book is educated, forgetting that -text-books are at best but tools, and in many cases ineffective tools, -for the development of man. Modern educators are getting more and more -away from books. Now this will be hard for the average teacher who -has worked out all the problems in Arithmetic and proved them by the -answers in the book, but I believe that the best educational thought -tends toward the study of real things and not mere books. - -One of the ways of bringing the school into closer touch with society -is to make school surroundings, including the grounds and buildings, -as homelike and as attractive as possible. The school-rooms are in too -many cases cold and barren. In schools of this sort there is little -connection between the home and the school. I believe that the teacher -should study the home surroundings of his pupils and become more -intimately acquainted with the parents. When teachers are able to make -their school-rooms inviting and are able to project their influence -into the home life of the pupils, there will be few absentees or -truants. A child cannot be expected to leave a comfortable, attractive -and convenient home to go into a dull, inconvenient, uncomfortable -school-room, nor can it be expected that pupils will leave comfortable -chairs at home and go into school-rooms where they must sit on stools -with their feet six or eight inches from the floor. - -It is hardly necessary to say that the teacher should set the example -for the student in the matter of cleanliness and neatness. The teacher -who would preach against grease spots, rents in clothes and buttonless -jackets must see to it that he is himself without fault in these -respects. When I go into a school and notice that the instructor has -buttons off his coat, I am at once convinced that he is not the right -teacher. I do not believe that there is much that the student can learn -at that school that can be put into practice in real life. I believe -that the teacher should not only set an example himself, but that he -should go further than this: he should see that every boy and girl in -his school is familiar with the practical applications of soap and -water, and knows the work of the tooth-brush and the darning-needle. -Some parents may at first resent this encroachment upon their special -domain, but persistence in an endeavor of this sort will finally cause -the parents to look upon the teacher as a new force in the community. -The average parent cannot appreciate how many examples Johnny has -worked that day, how many questions in History he has answered; but -when he says, “Mother, I cannot go back to that school until all the -buttons are sewed on my coat,” the parent will at once become conscious -of school influence in the home. This will be the best kind of -advertisement. The button propaganda tends to make the teacher a power -in the community. A few lessons in applied Chemistry will not be amiss. -Take grease spots, for example. The teacher who with tact can teach his -pupils to keep even threadbare clothes neatly brushed and free from -grease spots is extending the school influence into the home and is -adding immeasurably to the self-respect of the home. - -In the school-houses in the city, and in many of the larger towns and -country districts, janitors do all the work of cleaning. This may be -necessary in city schools, where it is not possible for the children -to do all the work of beautifying and cleaning the school building, -but when all this work is done by outsiders the children are robbed of -part of their instruction and they thus lose a very important lesson -in cleanliness and order which it is the duty of the teacher to give. -Think of the time lost in the average family looking for the broom when -the time comes to sweep the floor. At this time all business suspends. -Mother cries out first, “Where is the broom?” The older sister cries -to John and Susie and Jane, “Where is the broom?” and that kind of -thing goes on every day in the week and year. It takes the average -family from ten to twelve minutes every day to find the broom. Now, -we should teach a different lesson in our schools. We can teach in -the first place that there are two ways for the broom to be put up, a -proper and an improper way. We can teach the children that there is -a place for the dust-pan and the dust-cloth and the match-box. The -match-box is another thing that suspends business. Every night when the -matches are wanted, everything goes helter-skelter. This is a larger -problem than the broom, there being absolutely no light on the subject. -The children should be taught that there must be a definite place for -the broom and for the match-box, and it is surprising how quickly these -lessons will be taken from the school-room into the home. Even the -listless parents will be roused to interest by such practical teaching. -The child who goes to school in a room that is clean and attractive -will not long be content to live in a home that is dirty and disorderly. - -I was recently in a school-room in South Carolina. The teacher had a -reputation for being a well-fitted instructor, and I expected much of -him. He was teaching the children by the latest methods. The children -sang well, they recited their lessons well, but the fact that one -third of the plastering was missing made the greatest impression -on me. I could not detect the slightest attempt on the part of the -teacher or students to see that the plastering was restored. I should -have suspended school a day or two until the plastering could be -replaced, rather than teach day after day by silent approval a lesson -of disorder. If the teacher is careless, the pupils will accept his -standards and go through life in an indifferent, slipshod manner. If -from the first day they enter school they are surrounded with object -lessons of order and cleanliness, more will have been done to educate -them in a large and helpful way than if they had centred their interest -in books alone. - -Order and beauty are sacrificed in many of our schools because one -third or one fourth of the window-glass is out. Sometimes I have seen -obsolete hats and discarded dresses doing duty in the absence of -window-glass or window-panes knocked out in order that the stovepipe -might be run through the broken place. The child never outlives the -impression made by such a sight. The parents will join their children -in helping to patch broken plastering if the teacher will take the -lead. When the plastering is mended, a few pictures should be placed on -the walls, and in this work the parents’ coöperation can be depended -upon. Teachers must put not less conscience but more thought into the -work for the children to whose lives they are giving direction. By -putting into their work more of their better selves, more of their -personality, teachers will add not only to their own happiness and -usefulness, but will be doing real work toward hastening the coming of -that kingdom for which they daily pray. - - - - -iv - -Industrial Efficiency an Aid to The Higher Life - - -It was Emerson who said that “One generation clears the forests, the -next builds the palaces.” Each generation is very anxious to engage in -the building of the palaces, an ambition which is altogether laudable, -but the forests must first be cleared or there will be no palaces. And -so it falls to the lot of every successful individual of every race and -nation to engage at some time or period in their existence in dealing -in a large degree with the industrial or material affairs of life. - -The forms of industry that occupy the majority of people in a civilized -country may be classed under one of the following heads: first and -perhaps most largely, the production of raw material in one form or -another; the second step is the manufacturing of these materials; -third, the problem of transportation and getting these products on -the markets of the world, and having them properly distributed and -economically and wisely consumed. - -The production of cotton in the South presents a familiar example of -all these processes. The growing of cotton is an industry largely in -the hands of my race; in the second step, the manufacturing of cotton, -the colored people have as yet little part; in putting these materials -on the market through the medium of steamboats, steam-cars, and their -distribution through wholesale and retail establishments, colored -people have diminishing interests. The lesson for all young people to -learn in this busy industrial age is to deal with materials, whether at -first hand in getting something out of the soil, or as constructing or -distributing agents, so as to increase the value of the material they -handle and to make themselves more useful as individuals. - -The main source of all productiveness is in the soil, and the work of -getting out of the soil all that can be gotten out of it has, in recent -years, made agriculture an intellectual pursuit. It is very important -to note the progress of the world during the last few years, when -people have learned to put more into life by putting brains and skill -and confidence into all industrial operations. A few years ago the -man who was going to be a farmer made almost no preparation for his -work. Skill and intelligence were not considered necessary, but to-day -in every civilized country there are institutions that have for their -sole purpose the teaching of methods of getting everything possible -out of the soil. A few years ago the mining of coal, copper, silver -and gold was left to the most unintelligent, ignorant and unskilled -people; there was little thought or skill put into preparation for -this kind of work. To-day mining schools have been established in all -important mining districts, and this industry has been so dignified -that intelligent and skilful men delight to enter it. The same thing -is true of forestry. Within the last few months a chair of Forestry -has been established at Cornell University, where young men can learn -all about the selection and cultivation of trees. The Department of -Agriculture at Washington is spending over two million dollars yearly -in showing people how to take care of the forests. The world is making -all the material products serve not as masters but as servants, and -servants in the sense that they are making people put more thought, -more effort, more skill into life, and enabling them thus to get more -abundant returns wherewith to enlarge and ennoble their lives. There -are opportunities about us on every hand. The Southern farm offers -great opportunities to every young man who will use his talents. The -idea that farming means ploughing with one mule or digging the ground -with a spade is fast disappearing, for this industry is developing into -a high and dignified calling. Young women of maturer races than ours -are making large economic successes in the raising of chickens, in -fruit growing, in raising small berries; and young colored women should -begin to get some of the benefits of these industries. - -But the chance for material success in connection with industrial -life is relatively of less importance than is the chance for the -individual to get development through the mastering of difficulties in -the management of industrial operations. The mere mastering of these -difficulties has made many of the Captains of Industry of this country. -Poverty discourages many a youth who starts out in the busy industrial -world, but the fact that others have conquered poverty is an earnest -that others, for centuries to come, will get courage and strength out -of adverse struggle. The colored man starts out, it is true, with an -additional handicap, but here is the chance for Negro youth to learn to -turn disadvantages to advantages. A colored man born in poverty and -an ex-slave owns to-day one of the largest tailoring establishments -in one of the most prominent streets in the city of Boston. This man -had learned the sweet uses of adversity and knew how to lay hold of -disadvantages. His establishment is patronized by people who buy from -him not in spite of the fact that he is a Negro, but because he is -a Negro. The world needs men, be they white or black, who can rise -on successive failures to useful citizenship. No person can enter -industrial life without for a time feeling some days of almost complete -failure, but mistakes and weariness beget confidence and experience. - -All industrial operations and material progress should be used not as -ends but as means of making life more comfortable, more useful and -more beautiful. The intelligent farmer as he plants and works and -harvests the cotton must remember that the production of cotton is not -the end of his effort. Every bale of cotton can be turned into books, -into opportunities for travel and study. The man who grows corn must -remember that the growing of corn is not the end of life, but that the -corn can be turned into refinements and beauties of a civilized life -and a Christian home. - -No one can doubt that the people who have built the railroads and -constructed the great steamships that bind country to country have -added to the wealth and happiness of the world. Finally, it must be -remembered that the mastering of difficulties should bring poise, -purpose and vision. I want every Tuskegee student as he finds his place -in the surging industrial life about him to give heed to the things -which are “honest and just and pure and of good report,” for these -things make for character, which is the only thing worth fighting for, -either in this life or the next. - - - - -v - -Making Religion A Vital Part of Living - - -Educated men and women, especially those who are in college or other -institutions of learning, very often get the idea that religion is -fit only for the common people and beneath the interest and sympathy -of the educated man. In too many cases they are disposed to think -that religion is for the weak, and that to express doubts concerning -religion and the future life is an indication of a vigorous, -independent mind. No young man or woman can make a greater error than -this. - -Some years ago, when I was in New York City, I went down to Wall Street -to consult a friend as to methods of arranging for a large meeting. -I wanted in this meeting to get interest centred in the work we are -trying to do at Tuskegee. My friend said: “If you can secure the -coöperation of four men in New York City, the success of your meeting -will be assured.” I went to the four men whose names had been given -me and secured their interest and coöperation. Some weeks later there -was a large meeting held in New York in the interest of the Young Men’s -Christian Association movement. In looking over the list of persons who -were sponsors for this meeting I found the names of the four men whom -my Wall Street friend had mentioned. He gave me these names, however, -with no thought that they were leaders in the religious activity of New -York City. He named them chiefly because he knew their standing in the -commercial and business life of the city was secure, and that anything -they said would attract the attention of the public and would secure -the confidence of the people whose interest and aid we were seeking. -And so it appears that the four men who at that time represented the -commercial and business interest of New York were men who were closely -identified with the religious life of the city, and were active in -Sunday-school and church work, and connected with many other agencies -which had to do with the uplifting of the masses. My observation has -taught me that the people who stand for the most in the educational and -commercial world and in the uplifting of the people are in some real -way connected with the religious life of the people among whom they -reside. - -This being true we ought to make the most of our religious life and -to avail ourselves of certain outward helps, helps which are not -ends but aids to higher spiritual living. First the habit of regular -attendance at some religious service should be cultivated. This is -one of the outward helps toward inward grace. Nothing is ever lost -by this habit of systematic devotion. But one says, “What good is -accomplished by attending church?” Another says, “I stay away from -religious service and I am just as good as those who go.” To put the -question another way, Was any one ever injured by regular attendance -upon religious services? The man who allows himself to grow careless -about sacred things yields to a temptation which is sure to drag him -down. As you value your spiritual life, see to it that you do not lose -the spirit of reverence for the Most High as revealed in your own life -and experience, reverence for the Most High as revealed in the men -and women about you, in the opening flower, the setting sun, and the -song of the bird. Do not mistake denominationalism for reverence and -religion. Religion is life, denominationalism is an aid to life. - -Systematic reading and prayerful study of the Bible is the second -outward help which I would commend to those whom I wish to see make -the most of their spiritual life. Many people regard the Bible as -a wonderful piece of literature only. The reading of the Bible as -literature only brings its reward in that it throws new light on -secular history and gives acquaintance with men and women and ideals -which have been the inspiration of the noblest things that have ever -been spoken or written. Nowhere in all literature can be found a -finer bit of oratory than St. Paul’s defence before King Agrippa. -But praiseworthy as this kind of study is, I do not believe it is -sufficient. The Bible should be read as a daily guide to right living -and as a daily incentive to positive Christian service. - -I think that no man who lives a merely negative religious life can ever -know real spiritual joy. There are many people who pride themselves -on the things they do not do. The negative Christian always suggests -a lamp-post to me. The negative Christian says he is going to heaven -because he does not lie. Neither does the lamp-post. The negative -Christian does not steal. Neither does the lamp-post steal. He does -not cheat, he does nothing of which he is ashamed: he is therefore -blameless. The lamp-post has never done any one of these things. I -do not want the Tuskegee students to be lamp-posts in their religious -life, but I want them to turn their beliefs into energy that shall work -into every detail of their lives. - -Not less repulsive to me than the negative Christian is the one who is -always using his religion as a means of escape from something, from -hell fire or brimstone or some less remote punishment. This class -of Christians use religion as people use the conjurer’s bag or a -disinfectant to ward off evil. They are not drawn to any vital thing in -religion; they simply use it as a cloak to shield them from harm. - -To live the real religious life is in some measure to share the -character of God. The word “atonement,” which occurs in the Bible again -and again, means literally at-one-ment. To be at one with God is to -be like God. Our real religious striving, then, should be to become -one with God, sharing with Him in our poor human way His qualities -and attributes. To do this, we must get the inner life, the heart -right, and we shall then become strong where we have been weak, wise -where we have been foolish. We are often criticised as a race because -people say that our religion is not real. They say that our religion -is superficial, that in spite of our attendance at religious services -and protestations of faith we are guilty of petty pilfering, stealing, -lying and of walking crookedly in many directions. Whenever this -criticism is true it means that we have not learned what the religious -life really means. We must learn to incorporate God’s laws into our -thoughts and words and acts. Frequent reference is made in the Bible -to the freedom that comes from being a Christian. A man is free just -in proportion as he learns to live within God’s laws, and he makes -grievous mistakes and serious blunders the minute he departs from these -laws. - -As a race we are inclined, I fear, to make too much of the day of -judgment. We have the idea that in some far-off period there is going -to be a great and final day of judgment, when every individual will -be called up, and all his bad deeds will be read out before him and -all his good deeds made known. I believe that every day is a day of -judgment, that we reap our rewards daily, and that whenever we sin we -are punished by mental and physical anxiety and by a weakened character -that separates us from God. Every day is, I take it, a day of judgment, -and as we learn God’s laws and grow into His likeness we shall find -our reward in this world in a life of usefulness and honor. To do this -is to have found the kingdom of God, which is the kingdom of character -and righteousness and peace. - - - - -vi - -On Making Our Race Life Count in the Life of the Nation - - -In the Bible one finds over and over again the words “a peculiar -people.” Reference is made to the Jews as “a peculiar people,”--a -people differing in thought and temperament and mode of life from -others by whom they were surrounded. Now the race to which Americans -of African lineage belong is often described as “a peculiar people,” -having had, as we know, a peculiar history. They differ in color and in -appearance, and in a very large degree their temperament and thought -differ from that of the people about them. Now the Jews because they -were different from the peoples by whom they were surrounded, because -of their peculiar religious bent, were able to give to the world the -doctrine of the unity and Fatherhood of God, and Christianity, the -finest flower of Jewry. It is then, I think, not too much to hope that -the very qualities which make the Negro different from the peoples by -whom he is surrounded will enable him, in the fulness of time, to make -a peculiar contribution to the nation of which he forms a part. - -What that contribution is to be no man can now tell, but we must keep -in mind that the race is made of individuals and - - “every man God made - Is different, has some deed to do, - Some work to work. Be undismayed. - Though thine be humble, do it, too.” - -As with an individual, so with a race. When you and I and all the other -individuals that go to make up our race shall have learned to do well -our own peculiar work, we shall be able to determine the bent of the -race. It must fall upon you and me, who have had opportunity to work -out in some measure our own individual problems, to give direction -to the race. It is for us, therefore, to bring to the enrichment of -our lives, as individuals, every quality which we are capable of -cultivating. - -There is in the New Testament a passage which I like to refer to and to -think of; it reads something like this: “He that overcometh shall be -clothed in white raiment.” The expression “He that overcometh” occurs -several times in the New Testament. I am anxious that the Tuskegee -students shall get the idea firmly fixed in their minds that there -are definite rewards coming to the individual or to the race that -overcomes obstacles and succeeds in spite of seemingly insurmountable -difficulties. The palms of victory are not for the race that merely -complains and frets and rails. I do not mean to say that there is not -a place for race loyalty and enthusiasm. There is a proper and vital -place for protests against the wrongs that are inflicted without cause -or reason. Every race, like every individual, should be swift to -protest against injustice and wrongs, but no race must be content with -mere protests. Every race must show to the world by tangible, visible, -indisputable evidence that it can do more than merely call attention -to the wrongs inflicted upon it. The reward of life is for those who -choose the good where evil calls out on every hand. That reward is -moral character. The more temptations resisted--the more difficult the -struggle--the more robust the character. The wholly innocent person is -much less praiseworthy than is he who has faced temptation and has come -out of it unscarred. The virtues of foresight and thrift and frugality, -brought bravely to the front, will bring large material possessions -which if properly used will refine and enrich life. - -I am constrained to refer once more to that “peculiar people,” the -Jews,--a race that has been handicapped in very much the same way as -the colored people. Their opportunities have been limited in many -directions. In Russia to-day they are in many cases debarred from -schools and from entrance into the professions. And, notwithstanding -the barriers in this country, one of the most noted banking firms in -the United States is composed of Jews. Members of a despised race, -they made up their minds that in spite of difficulties they would -not stop to complain, but would compel recognition by making a real -contribution to the country of which they formed a part. The Japanese -race is a convincing example of the respect which the world gives to a -race that can put brains and commercial activity into the development -of the resources of a country. What material difficulties the thrifty -Hollanders have had to overcome in the development of their country! -But the battle against water and wind has developed not only a country, -but an energetic, thrifty people. The Netherlands have literally been -made by these sturdy Hollanders, who because they overcame are looked -upon as a great and happy people. - -There is, then, opportunity for the colored people to enrich the -material life of their adopted country by doing what their hands find -to do, minor duties though they be, so well that nobody else of any -race can do them better. This is the aim that the Tuskegee student -should keep steadily before him. If he remembers that all service, -however lowly, is true service, an important step will have been taken -in the solution of what we term “the race problem.” - -For it must be remembered that no individual of any race can contribute -to the solution of any general problem until he has first worked out -his own peculiar problem. Some months ago I met a former schoolmate -whom I had not seen for a number of years. I was naturally interested -to hear about his progress, and began to question him. I asked him -where he lived, and he said he had no abiding-place, in fact he had -lived in a half dozen places since we parted. In answer to other -questions, I found that he had no special trade, no special business, -no bank account. I asked then what he had been doing in the intervening -years, and he answered he had been travelling about over the country, -doing his best to solve the race problem. That man should rather -have been at work at the solution of his own individual problem. An -individual circumstanced as he was could not solve anybody’s problem. -It is important to have one’s own dooryard clean before calling -attention to the imperfection in the neighbor’s yard. Each Negro can -put much into the life of his race by making his own individual life -present a model in purity and patience, in industry and courage, in -showing the world how to get strength out of difficulties. The late -President Garfield once said that no person ever drowned, no matter -how many times he was thrown overboard, who was worth saving, and that -remark, with a few modifications, might be applied to a race. No race -is ever lost that is worth saving, and no race need be lost that wants -to save itself. The world is full of little people who through lack of -wisdom and patience and perseverance merely add to the world’s burdens. -The despised Negro has the chance to show to the world that charity -which suffereth long and is kind and which never faileth. In the face -of discouragements and difficulties the Negro must ever remember that -nobody can degrade him. Nobody can degrade a big race or a big man. No -one can degrade a single member of any race. The individual himself -is the only one who can inflict that punishment. Frederick Douglass -was on one occasion compelled to ride for several hours in a portion -of a freight car. A friend went into the freight car to console him -and said to him that he hated to see a man of his intelligence in so -humiliating a position. “I am ashamed that they have thus degraded -you.” But Douglass, straightening himself up in his seat, looked the -friend in the face and said, “They cannot degrade Frederick Douglass.” -And so they cannot degrade a single individual who does not want to -be degraded. Injustice cannot work harm upon the oppressed without -injuring the oppressor. The Negro people must live the precepts taught -by the Christ. They must go on multiplying, day by day, deeds of -worthiness, piling them up mountain high. And just as you and I, as -individuals, are called upon to serve the race of which we are a part, -so let us as a race recognize the fact that we are a part of a great -nation which we are bound to serve. - - -The End - - - - -Transcriber’s Notes - - -Simple typographical errors were corrected. Punctuation, hyphenation, -and spelling were made consistent when a predominant preference was -found in the original book; otherwise they were not changed. - -The Frontispiece illustration is a photograph of Booker T. Washington. -The illustration on the Title page is decorative. - - - - - -End of Project Gutenberg's Putting the Most Into Life, by Booker T. Washington - -*** END OF THIS PROJECT GUTENBERG EBOOK PUTTING THE MOST INTO LIFE *** - -***** This file should be named 63620-0.txt or 63620-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/6/2/63620/ - -Produced by Charlene Taylor and the Online Distributed -Proofreading Team at https://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/American Libraries.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - 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'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |