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<p><!-- pencil -->21 May 1805<lb/> | |||
<head>Evidence</head></p> | |||
<p><head>§. Self-deceit</head></p> | |||
<p><foreign>Si vis me flere, dolendum est primum ipsi tibi</foreign>.</p> | |||
<p>The rule <add>of the <gap/> is founded</add> is founded in an enlightened observation made<lb/> | |||
in human nature. It extends of all sorts of <add>holds good in <gap/> of</add> <unclear>noting</unclear>. Would<lb/> | |||
you persuade others, persuade yourself in the first instance: in the<lb/> | |||
most flaming enthusiast <add>may be found</add> is the most necessful <gap/>. The<lb/> | |||
influence of reason though <del>all</del> at the long <gap/> all prevailing is always<lb/> | |||
slow: that of passion is instantaneous. <del>When</del> Persuade<lb/> | |||
yourself thoroughly, every man may be made to see or rather<lb/> | |||
to feel that you are persuaded: even without being persuaded,<lb/> | |||
how many are there who succeed in making others <gap/> that they<lb/> | |||
are? By example, by prejudice, all men alike are<lb/> | |||
capable of being influenced; by reasoning, none but a favoured view:<lb/> | |||
and of those few again scarce any, except where interest i.e.<lb/> | |||
the passion of the moment is either <gap/> or on that same side.</p> | |||
<p>Would you then persuade others? begin in the first place<lb/> | |||
upon yourself. Here at least, you may make sure of one apt<lb/> | |||
scholar, and you have the most effectual means of instruction at<lb/> | |||
your command. The first and main instrument, is <hi rend="underline">attention</hi>:<lb/> | |||
this you have <add>is always</add> at your command most perfectly. But with this,<lb/> | |||
every thing is <unclear>easy</unclear>: every <add>it is all</add> knot you make is plain-sailing. <add>Name</add> Imagine<lb/> | |||
the absurdity, the most outrageous you could think of, if life depended<lb/> | |||
upon it, name the absurdity greater if you can, than any of the<lb/> | |||
thousands of absurdities of which men have succeeded in persuading themselves<lb/> | |||
by this means.</p> | |||
<p>The mode of managing your attention for this purpose is<lb/> | |||
as simple as it is sure. To whatever considerations tend to strengthen<lb/> | |||
the wished for persuasion, fasten your attention, glue it, rivet it: from <add>to</add><lb/> | |||
whatever considerations tend to weaken that same persuasion, drag <add>draw off</add><lb/> | |||
your attention drag it off without mercy. If in spite of all <del>your end</del> <add>exertion</add> any<lb/> | |||
such troublesome considerations should come across your mind, should present<lb/> | |||
itself uncalled for, turn aside from it, suffer not your attention<lb/> | |||
to fix against for a single moment: if it <gap/> you fly<lb/> | |||
from it as you would from a hobgoblin, or as an <gap/><lb/> | |||
would from a source of impure desire. Take this course,<lb/> | |||
and <add>you</add> not only need not despair of success, but it is impossible<lb/> | |||
you should <unclear>miss</unclear> of it. Let not any false modesty<lb/> | |||
diminish the strength of your assurance. <add>In this line</add> No man who really<lb/> | |||
wished for success <gap/> too weak, too dull, too stupid to obtain it.<lb/> | |||
If there be any sort of man to <gap/> the enterprize <gap/> any sort of difficulty, its psychological view<lb/> | |||
the superior sort of man, the man who is distinguished from the herd by a superior degree of strength, moral or intellectual, or both <add>in one</add>.</p> | |||
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{{Metadata:{{PAGENAME}}}} | {{Metadata:{{PAGENAME}}}}{{Completed}} |
21 May 1805
Evidence
§. Self-deceit
Si vis me flere, dolendum est primum ipsi tibi.
The rule of the is founded is founded in an enlightened observation made
in human nature. It extends of all sorts of holds good in of noting. Would
you persuade others, persuade yourself in the first instance: in the
most flaming enthusiast may be found is the most necessful . The
influence of reason though all at the long all prevailing is always
slow: that of passion is instantaneous. When Persuade
yourself thoroughly, every man may be made to see or rather
to feel that you are persuaded: even without being persuaded,
how many are there who succeed in making others that they
are? By example, by prejudice, all men alike are
capable of being influenced; by reasoning, none but a favoured view:
and of those few again scarce any, except where interest i.e.
the passion of the moment is either or on that same side.
Would you then persuade others? begin in the first place
upon yourself. Here at least, you may make sure of one apt
scholar, and you have the most effectual means of instruction at
your command. The first and main instrument, is attention:
this you have is always at your command most perfectly. But with this,
every thing is easy: every it is all knot you make is plain-sailing. Name Imagine
the absurdity, the most outrageous you could think of, if life depended
upon it, name the absurdity greater if you can, than any of the
thousands of absurdities of which men have succeeded in persuading themselves
by this means.
The mode of managing your attention for this purpose is
as simple as it is sure. To whatever considerations tend to strengthen
the wished for persuasion, fasten your attention, glue it, rivet it: from to
whatever considerations tend to weaken that same persuasion, drag draw off
your attention drag it off without mercy. If in spite of all your end exertion any
such troublesome considerations should come across your mind, should present
itself uncalled for, turn aside from it, suffer not your attention
to fix against for a single moment: if it you fly
from it as you would from a hobgoblin, or as an
would from a source of impure desire. Take this course,
and you not only need not despair of success, but it is impossible
you should miss of it. Let not any false modesty
diminish the strength of your assurance. In this line No man who really
wished for success too weak, too dull, too stupid to obtain it.
If there be any sort of man to the enterprize any sort of difficulty, its psychological view
the superior sort of man, the man who is distinguished from the herd by a superior degree of strength, moral or intellectual, or both in one.
Identifier: | JB/058/228/001"JB/" can not be assigned to a declared number type with value 58. |
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1805-05-21 |
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058 |
evidence |
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228 |
evidence |
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001 |
self-deceit |
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text sheet |
1 |
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recto |
e1 |
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jeremy bentham |
1800 |
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1800 |
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18897 |
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