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How To Read Human Nature: Its Inner States and Outer Forms by William Walker Atkinson Order in Adobe PDF eBook or printed form for $9.95 (+ printing charge) or click here to order in printed form from Amazon.com for $24.95 Book Description
Instead of studying the philosophy or metaphysics of character, or even its general psychology, in this particular volume the author directs our attention to the elements which go to form the character of each and every person, so that we may understand them when we meet them in manifested form, and lets us learn the Outer Form which accompany these Inner States. This illustrated ebook edition contains 145 pages. CHAPTER 1
INNER STATE AND OUTER FORM "Human
Nature" is a term most frequently used and yet but little
understood. The
average person knows in a general way what he and others mean when this
term is
employed, but very few are able to give an off hand definition of the
term or
to state what in their opinion constitutes the real essence of the
thought
expressed by the familiar phrase. We are of the opinion that the
first step in
the process of correct understanding of any subject is that of
acquaintance
with its principal terms, and, so, we shall begin our consideration of
the
subject of Human Nature by an examination of the term used to express
the idea
itself. "Human," of course, means "of
or pertaining to man
or mankind". Therefore, Human Nature means the nature of man
or
mankind. "Nature", in this usage, means: "The natural
disposition of mind of any person; temper; personal character;
individual constitution;
the peculiar mental characteristics and attributes which serve to
distinguish
one person from another." Thus we
see that the essence of the nature of
men, or of a particular human being, is the mind, the
mental qualities, characteristics, properties and attributes.
Human Nature is
then a phase of psychology and subject to the laws, principles and
methods of
study, examination and consider-ation of that particular branch of
science. But while
the general subject of psychology includes the consideration of the
inner workings
of the mind, the processes of thought, the nature of feeling, and the
operation
of the will, the special subject of Human Nature is concerned only
with the
question of character, disposi-tion, temperament, personal
attributes, etc.,
of the individuals making up the race of man. Psychology is
general—Human
Nature is particular. Psychology is more or less abstract—Human
Nature is
concrete. Psychology deals with laws, causes and principles—Human
Nature deals
with effects, manifestations, and expressions. Human Nature expresses itself
in two general phases, i.e., (1) the
phase of Inner States; and (2) the phase of Outer Forms. These two
phases,
however, are not separate or opposed to each other, but are
complementary
aspects of the same thing. There is always an action and reaction
between the
Inner State and the Outer Form—between the Inner Feeling and the
Outer
Expression. If we know the particular Inner State we may infer the
appropriate
Outer Form; and if we know the Outer Form we may infer the Inner
State. That the Inner State affects
the Outer Form is a fact generally
acknowledged by men, for it is in strict accor-dance with the general
experience of the race. We know that certain mental states will result
in imparting
to the countenance certain lines and expressions appropriate thereto;
certain
peculiarities of carriage and manner, voice and demeanor. The
facial
characteristics, manner, walk, voice and gestures of the miser
will be
recognized as entirely different from that of the generous person;
those of the
coward differ materially from those of the brave man; those of the vain
are
distinguished from those of the modest.
We know that certain mental attitudes will produce
the corresponding physical expressions of
a smile, a frown, an open hand, a clenched
fist, an erect spine or bowed shoulders, respectively.
We also know that certain feelings will cause
the eye to sparkle or grow dim, the
voice to become resonant and positive or to become husky
and weak; according to the nature of
the feelings. Prof. Wm. James says: "What
kind of emotion of
fear would
be left if the feeling neither of trembling lips nor of weakened limbs, neither of
goose-flesh nor of visceral stirrings, were present, it is quite impossible for me to think. Can
one fancy the state of rage and
picture no ebullition in the chest,
no flushing of the face, no dilation of
the nostrils, no clenching of the teeth, no impulse to vigorous action, but in their stead
limp muscles, calm breathing,
and a placid face?" Prof. Halleck says: "All the
emotions have well-defined muscular expression. Darwin has written an
excellent work entitled, The Expression of the
Emotions in Man and Animals, to which
students must refer for a detailed account of such
expression. A very few examples
must suffice here. In all the exhilarating emotions, the eyebrows,
the eyelids,
the nostrils, and the angles of the mouth are raised. In the depressing
passions it is the reverse. This general statement conveys so much
truth, that
a careful observer can read a large part of the history of a human
being
written in the face. For this reason many phrenologists have wisely
turned physiognomists.
Grief is expressed by raising the inner ends of the eyebrows, drawing
down the
corners of the mouth, and transversely wrinkling the middle part
of the forehead.
In Terra del Fuego, a party of natives conveyed to Darwin the idea
that a certain
man was low-spirited, by pulling down their cheeks in order to make
their faces
long. Joy is expressed by drawing backward and upward the corners
of the
month. The upper lip rises and draws the cheeks upward, forming
wrinkles under
the eyes. The elevation of the upper lip and the nostrils
expresses contempt.
A skillful observer can frequently tell if one person admires another.
In this case,
the eyebrows are raised, disclosing a brightening eye and a
relaxed expression;
sometimes a gentle smile plays about the mouth. Blushing is merely the
physical
expression of certain emotions. We notice the expression of emotion
more in the
countenance, because the effects are there more plainly visible;
but the
muscles of the entire body, the vital organs, and the viscera, are also
vehicles of expression.'' These
things need but a mention in order to be recognized and admitted. This
is the action of the Inner upon the Outer. There is, however,
a reaction of the
Outer upon the Inner, which while equally true is not so generally
recognized
nor admitted, and we think it well to briefly call your attention to
the same,
for the reason that this correspondence between the Inner and the
Outer—this reaction as well as the action—must
be
appreciated in order that the entire meaning and content of the
subject of
Human Nature may be fully grasped. That the reaction of
the Outer Form upon the Inner State may be understood, we
ask you to
consider the following opinions of well-known and accepted authorities
of the
New Psychology, regarding the established fact that a physical
expression
related to a mental state, will, if voluntarily induced, tend to in
turn induce
the mental state appropriate to it. We have used these
quotations in
other books of this series, but will insert them here in this place
because
they have a direct bearing upon the particular subject before us,
and because
they furnish direct and unquestioned authority for the statements
just made by
us. We ask you to consider them carefully, for they express a most
important
truth. Prof.
Halleck says: "By inducing an expression we can often cause its
allied
emotion… Actors have frequently testified to the fact that
emotion will arise
if they go through the appropriate muscular movements. In talking
to a
character on the stage, if they clench the fist and frown, they often
find
themselves becoming really angry, if they start with counterfeit
laughter, they
find themselves growing cheerful. A German professor says that he
cannot walk
with a schoolgirl’s mincing step and air without feeling frivolous." Prof. Wm. James says:
"Whistling to keep up courage is no
mere figure of speech. On the other hand, sit all day in a moping
posture,
sigh, and reply to everything with a dismal voice, and your melancholy
lingers.
If we wish to conquer undesirable emotional tendencies in ourselves, we
must
assiduously, and in the first instance cold-bloodedly, go through the outward
movements of those contrary disposit-ions which we wish to
cultivate.
Smooth the brow, brighten the eye, contract the dorsal rather than the
ventral
aspect of the frame, and speak in a major key, pass the genial
compliment, and
your heart must indeed be frigid if it does not gradually thaw." Dr. Wood Hutchinson, says: "To
what extent muscular
contractions condition emotions, as Prof. James has suggested, may
be easily
tested by a quaint and simple little experiment upon a group of
the smallest
voluntary muscles of the body, those that move the eyeball. Choose
some time
when you are sitting quietly in your room, free from all disturbing
influences.
Then stand up, and assuming an easy position, cast the eyes upward
and hold
them in that position for thirty seconds. Instantly and involuntarily,
you will
be conscious of a tendency toward
reverential, devotional,
contemplative ideas and thoughts.
Then turn the eyes sideways, glancing directly to the right or to the
left,
through half-closed lids. Within thirty seconds images of
suspicion, of
uneasiness, or of dislike will rise unbidden to the mind. Turn the eyes
on one
side and slightly downward, and suggestions of jealousy or coquetry
will be apt
to spring unbidden. Direct your gaze downward toward the floor, and you
are
likely to go off into a fit of reverie or abstraction. '' Prof.
Maudsley says: "The specific muscular action is not merely an
exponent of
passion, but truly an essential part of it. If we try while the
features are
fixed in the expression of one passion to call up in the mind a
different one,
we shall find it impossible to do so. We state the fact of the reaction
of the Outer upon the
Inner, with its supporting quotations from the authorities, not for the
purpose
of instructing our readers in the art of training the emotions by means
of the
physical, for while this subject is highly important, it forms no
part of the
particular subject under our present consideration—but that the student
may
realize the close relationship existing between the Inner State
and the Outer Form.
These two elements or
phases, in their constant action and reaction, manifest the phenomena
of Human
Nature, and a knowledge of each, and both give to us the key which will
open
for us the door of the understanding of Human Nature. Let us now
call your attention to an illustration which embodies both
principles—that of
the Inner and the Outer—and the action and reaction between them, as
given by
that master of subtle ratiocination, Edgar Allan Poe. Poe in his story
"The Purloined Letter" tells of a boy at school who attained great
proficiency in the game of "even or odd" in which one player strives
to guess whether the marbles held in the hand of his opponent are odd
or even. The
boy's plan was to gauge the intelligence of his opponent regarding the
matter
of making changes, and as Poe says: "this lay in mere observation and
admeasurement of the astuteness of his opponents." Poe describes the
process as follows: "For example, an arrant simpleton is his
opponent,
and, holding up his closed hand, asks, 'are they even or odd?' Our
schoolboy
replies, 'odd', and loses; but upon the second trial he wins, for he
then says
to himself, 'the simpleton had them even upon the first trial, and his
amount
of cunning is just sufficient to make him have them odd upon the
second; I will
therefore guess odd;'—he guesses and wins. Now, with a simpleton a
degree
above the first, he would have reasoned thus: 'This fellow finds that
in the
first instance I guessed odd, and, in the second, he will propose to
himself
upon the first impulse, a simple variation from even to odd, as did the
first
simpleton; but then a second thought will suggest that this is too
simple a
variation, and finally he will decide upon putting it even as before. I
will
therefore guess even;' he guesses even and wins." Poe
continues by stating that this "is merely an identification of the
reasoner's intellect with that of his opponent. Upon
inquiring of the boy by
what means he effected the thorough identification in which
his success
consisted, I received answer as follows: 'When I wish to find out how
wise, or
how stupid,
or
how good, or how wicked is any one, or what are his thoughts at the
moment, I fashion the expression of my face,
as accurately as possible in accordance with the expression
of his, and then
wait to see what thoughts or sentiments arise in my mind or heart, as
if to
match or correspond with the expression'. This response of
the
school boy lies at the bottom of all the spurious profundity which
has been
attributed to Rochefoucauld, to La Bougive, to Machiavelli, and to
Campa-nella." In this
consideration of Human Nature we shall have much to say about the Outer
Form.
But we must ask the reader to always remember that the Outer Form
is always
the expression and manifestation of the Inner State, be that Inner
State
latent and dormant within the depths of the subconscious mentality, or
else
active and dynamic in conscious expression. Just as Prof. James so
strongly insists,
we cannot imagine an inner feeling or emotion without its corresponding
outward
physical expression, so is it impossible to imagine the outward
expressions
generally associated with a particular feeling or emotion
without its corresponding inner state. Whether or not one of these,
the outer or inner, is the cause of
the other—and if so, which one is the
cause and which the effect—need not concern us here. In fact, it would
seem
more reasonable to accept the theory that they are correlated and
appear
simultaneously. Many careful thinkers have held that action and
reaction are
practically the same thing—merely the opposite phases of the same fact.
If this
be so, then indeed when we are studying the Outer Form of Human Nature
we are
studying psychology just as much as when we are studying the Inner
States.
Prof. Wm. James in his works upon psychology insists upon the relevancy
of the
consideration of the outward expressions of the inner feeling and
emotion, as
we have seen. The same authority speaks even more emphatically upon
this phase
of the subject, as follows: "The feeling, in the coarser
emotions,
results from the bodily expression… My theory is that the bodily
changes
follow directly the perception of the exciting fact, and that our
feeling of
the same changes as they occur is the emotion… Particular
perceptions
certainly do produce widespread bodily effects by a sort of
immediate physical
influence, antecedent to the arousal of an emotion or
emotional idea… Every one of the bodily
changes, whatsoever it may be, is felt, acutely
or obscurely, the moment it occurs… If we fancy some strong emotion, and then try to
abstract from our consciousness of it all the feelings
of its bodily
symptoms, we have nothing left behind… A disembodied human emotion
is a sheer
nonentity. I do not say that it is a contradiction in the nature of
things,
or that pure spirits are
necessarily condemned
to cold intellectual lives; but I
say that for us emotion disassociated
from all bodily feeling is inconceivable. The more closely I scrutinize
my
states, the more persuaded I become that whatever 'coarse'
affections and
passions I have are in very truth constituted by, and made up of, those
bodily
changes which we ordinarily call their expression or consequence…
But our
emotions must always be inwardly what
they are, whatever may be the physiological ground of their apparition.
If they
are deep, pure, worthy, spiritual facts on any conceivable theory
of their
physiological source, they remain no less deep, pure, spiritual, and
worthy of
regard on this present sensational theory.'' Kay says: "Does the mind or
spirit of
man, whatever it may be, in its actings in and through the body, leave
a
material impression or trace in its structure of every conscious
action it
performs, which remains permanently fixed, and forms a material record
of all
that it has done in the body, to which it can afterward refer as to a
book and
recall to mind, making it again, as it were, present to it?... We find
nature
everywhere around us recording its movements and marking the
changes it has
undergone in material forms,—in the crust of the earth, the composition
of the
rocks, the structure of the trees, the conformation of our bodies, and
those
spirits of ours, so closely connected with our material bodies, that so
far as
we know, they can think no thought, perform no action, without their
presence
and co-operation, may have been so joined in order to preserve a
material and
lasting record of all that they think and do." Marsh says:
"Every human movement, every organic act, every volition, passion, or
emotion, every intellectual process, is accompanied with atomic
disturbance." Picton says: "The soul never does one single action by
itself apart from some excitement of bodily tissue.'' Emerson
says: ''The
rolling rock leaves its scratches on the mountain; the river its
channel in the
soil; the animal its bones in the stratum; the fern and leaf their
modest
epitaph in the coal. The falling drop makes its sculpture in the sand
or stone…
The ground is all memoranda and signatures, and every object covered
over with
hints which speak to the intelligent. In nature this self-registration
is
incessant." Morell says: "The mind depends for the manifestation of
all its activities upon a material organism." Bain says: "The
organ
of the mind is not the brain by itself; it is the brain, nerve,
muscles, organs
of sense, viscera… It is uncertain how far even thought,
reminiscence, or the
emotions of the past and absent could be sustained without the
more distant communication between the brain and the rest of the body."
And, thus, as we consider the subject carefully we see that psychology
is as
much concerned with the physical mani-festations of the mental
impulses and
states as with the metaphysical aspect of those states—as much with the
Outer
Form as with the Inner State—for it is practically impossible to
permanently
separate them. As an illustration
of the physical accompaniment or Outer Form, of the psychical
feeling or Inner
State, the following quotation from Darwin's "Origin of the
Emotions'',
will well serve the purpose: "Fear is often preceded by
astonishment, and is so far akin to it that both lead to the senses of
sight
and hearing being instantly aroused. In both cases, the eyes and mouth
are
widely opened and the eyebrows raised. The frightened man at first
stands like
a statue, motionless and breathless, or crouches down as if
instinctively to
escape observation. The heart beats quickly and violently, so that
it
palpitates or knocks against the ribs; but it is very doubtful if it
then works
more efficiently than usual, so as to send a greater supply of blood to
all
parts of the body; for the skin instantly becomes pale as during
incipient
faintness. This paleness of the surface, however, is probably in large
part, or
is exclusively, due to the vaso-motor centre being affected in such a
manner as
to cause the contraction of the small arteries of the skin. That the
skin is
much affected under the sense of great fear, we see in the marvelous
manner in
which perspiration immediately exudes from it. This exudation is
all the more
remarkable, as the surface is then cold, and hence the term, a cold
sweat;
whereas the sudorific glands are properly excited into action when the
surface
is heated. The hairs also on the skin stand erect, and the superficial
muscles
shiver. In connection with the disturbed action of the heart the
breathing is
hurried. The salivary glands act imperfectly; the mouth becomes dry and
is
often opened and shut. I have noticed that under slight fear there is a
strong
tendency to yawn. One of the best marked symptoms is the trembling
of all the
muscles of the body; and this is often seen in the lips. From this cause, and from the
dryness of the
mouth, the voice becomes husky or indistinct or may altogether fail...
As fear
increases into an agony of terror, we behold, as under all violent
emotions,
diversified results. The heart beats wildly or fails to act and
faintness ensues;
there is a death-like pallor; the breathing is labored; the wings of
the
nostrils are widely dilated; there is a gasping and convulsive motion
of the
lips; a tremor of the hollow cheek, a gulping and catching of the
throat; the
uncovered and protruding eyeballs are fixed on the object of terror; or
they
may roll restlessly from side to side. The pupils are said to be
enormously
dilated. All the muscles of the body may become rigid or may be thrown
into convulsive
movements. The hands are alternately clenched and opened, often
with a twitching
movement. The arms may be protruded as if to avert some dreadful
danger, or may
be thrown wildly over the head. The Rev. Mr. Hagenauer has seen this
latter
action in a terrified Australian. In other cases there is a sudden and
uncontrolled tendency to headlong flight; and so strong is this that
the boldest
soldiers may be seized with a sudden panic.'' In conclusion, let
us say that just as the above striking description
of the
master-scientist, Darwin, shows us that the particular emotion has
its outer
manifestations—the particular Inner State its Outer Form—so has the
general character of the person its outer
manifestation, and Outer Form. And, just as to the eye of the
experienced
observer at a distance (even in the case of a photographic
representa-tion,
particularly in the case of a moving picture) may recognize the Inner
State
from the Outer Form of the feeling or emotion, so may the
experienced
character reader interpret the whole character of the person from
the Outer
Form thereof. The two interpretations are based on exactly the same
general
principles. The inner thought and feeling manifest in the outer
physical form. He
who learns the alphabet of Outer Form may read page after page of
the book of
Human Nature.
CHAPTER 2 THE INNER PHASE:
CHARACTER Do you know what
"character" is? The word itself, in its derivation and original
usage, means: "a stamp, mark or sign, engraved or stamped." As
time
passed the term was applied to the personal peculiarities of
individuals, and
was denned as: "the personal qualities or attributes of a person;
the
distinguishing traits of a person. Later the term was extended to mean:
"the part enacted by anyone in a play". In the common usage
of the term we seek to convey an idea in which each and all of the
above stated
meanings are combined. A man's character is the result of impressions made upon his own mind, or those of the
race. It is
also the sum of his personal qualities and attributes. It is also, in a
sense,
the part he plays in the great drama of life. Each man's character
has its inner phase consisting of the accumulated impressions of the
past which
seek to manifest in the present. And, likewise, the character of
each man
manifests in an outer phase of form, mark, and stamp of personality.
There are no two characters precisely alike. There is
an infinite possibility of combination of the elements that go to make
up
character. This is accordance with what appears to be a universal
law of nature,
for there are no two blades of grass exactly alike, nor two grains of
sand
bearing an exact resemblance to each other. Nature seems to seek after
and to
manifest variety of form and quality. But, still, just as we may
classify all
things, animate and inanimate, into general classes and then into
subordinate
ones—each genus and each species having its particular
characteristics,
qualities and attributes, so we may, and do, classify human character
into
general classes and then into particular subdivisions into which each
individual is found to fit. This fact makes it possible for us to study
Human
Nature as a science. The character of
each individual is held to be the result of the impressions made upon
the
plastic material of the mind, either in the form of past impressions
upon his
ancestors or of past impressions received by the individual. The past impressions
reach him through the channel of heredity,
while the personal
impressions come to him through environment. But by heredity we do not
mean the
transmission of the personal characteristics of one's parents or
even grandparents,
but something far deeper and broader. "We believe that one inherits far
less of the qualities of one's parents than is generally
believed. But, we believe that much that goes to make up our
character is
derived from the
associated qualities and impressions of many generations of
ancestors.
Inasmuch as each individual contains within him the transmitted
qualities of
nearly every individual who lived several thousand years ago, it may be
said
that each individual is an heir to the accumulated impressions of the
race,
which however form in an infinite
variety of combinations, the result
being that although the root of the race is the same yet each
individual differs
in combination from each other individual. As Luther Burbank has said:
"Heredity means much, but what is heredity? Not some hideous ancestral
specter, forever crossing the path of a human being. Heredity
is
simply the sum of all the effects of all the environments of all past
generations
on the responsive ever-moving life-forces." The records of the
past environment of the race are stored away in the great region of the
subconscious mentality, from whence they arise in response to the call
of some
attractive object of thought or perception, always, however,
modified and
restrained by the opposite characteristics. As Prof. Elmer Gates has
said:
"At least ninety per cent of our mental life is sub-conscious. If you
will
analyze your mental operations you will find that conscious thinking is
never a
continuous line of consciousness, but a series of conscious
data with great
intervals of sub-consciousness. We sit and try to solve a problem
and fail. We
walk around, try again and fail. Suddenly an idea dawns that leads to a
solution of the problem. The sub-conscious processes were at work. We
do not
volitionally create our own thinking. It takes place in us. We are more
or less
passive recipients. We cannot change the nature of a thought, or
of a truth, but
we can, as it were, guide the ship by a moving of the helm." But character is dependent upon
race inheritance
only for its raw materials, which are then worked into shape by the
influence
of environment and by the will of the individual. A man's
environment is, to
some extent at least, dependent upon the will. A man may change
his
environment, and by the use of his will he may overcome many inherited
tendencies. As Halleck well says: "Heredity is a powerful factor,
for it
supplies raw material for the will to shape. Even the will cannot make
anything
without material. Will acts through choice, and some kinds of
environment
afford far more opportunities for choice than others. Shakespeare found
in
London the germ of true theatrical taste, already vivified by a
long line of
miracle plays, moralities and interludes. In youth he connected
himself with
the theatre, and his will responded powerfully to his environment. Some
surroundings are rich in suggestion, affording opportunity for choice,
while
others are poor. The will is absolutely confined to a choice between
alternatives. Character then, is a
resultant of will power, heredity and environment. The modern
tendency is
to overestimate the effects of heredity and environment in forming
character;
but, on the other hand, we must not underestimate them.
The child of a Hottentot put in
Shakespeare's home, and afterward
sent
away to London with him, would never have made a Shakespeare; for
heredity
would not have given the will sufficient raw material to fashion over
into such
a noble product. We may also suppose a case to show the great power of
environment. Had a band of gypsies stolen Shakespeare at birth,
carried him to
Tartary, and left him among the nomads, his environment would never
have allowed
him to produce such plays as he placed upon the English stage." Many persons are
reluctant to admit the effect of heredity upon character. They seem to
regard
heredity as the idea of a monster ruling the individual with an iron
hand, and
with an emphasis upon undesirable traits of character. Such people lose
sight
of the fact that at the best heredity merely supplies us with the raw
material
of character rather than the finished product, and that there
is much good in this raw material. We
receive our inheritance of good as well as bad. Deprive a man of
the advantage
of his heredity, and we place him back to the plane of the savage, or
perhaps
still lower in the scale. Heredity is simply the shoulders of the race
affording us a place for our feet, in order that we may rise higher
than those
who lived before. For heredity, substitute evolution, and we may get a clearer
idea of this element of character. As for environment, it is folly
to deny its
influence. Take two young persons of equal ability, similar tastes, and
the
game heredity, and place them one in a small village, and the other in
a great
metropolis, and keep them there until middle age, and we will see the
influence
of environment. The two may be equally happy and contented, and may
possess the
same degree of book education, but, never-theless, their experiences
will have
been so different that the character of the two individuals must be
different.
In the same way, place the two young persons, one in the Whitechapel
district,
and the other amidst the best surroundings and example, and see the
result. Remember,
that in environment is included the
influence of other persons. The effect of environment arises from
Suggestion,
that great moulding and creative principle of the mind. It is true
that,
"As a man thinketh, so is he," but a man's thoughts depend materially
upon the associations of environment,
experience, and suggestion. As Ziehen says: "We cannot think as we
will,
but we must think as just those associations which happen to be present
prescribe." But, without going
further into the question of the elements which go toward
forming character,
let us take our position firmly upon the fact that each individual is
stamped
with the impression of a special character—a character all his own.
Each has
his own character or part to play in
the great drama of life. The character of some seems fixed and
unchangeable,
while that of others is seen to be in the process of change. But in
either case
each and every man has his own character or manifestation of Human
Nature, in
its inner and outer aspects. And each individual, while in a sense
forming a
special class by himself, nevertheless belongs to a larger
class, which in turn is a part of a still larger, and so on. Instead of studying
the philosophy or metaphysics of character, or even its general
psychology, let
us in this particular volume devote our attention to the elements which
go to
form the character of each and every person, so that we may understand
them
when we meet them in manifested form. And let us learn the Outer Form
which accompany
these Inner States. Upon the stage of Life move
backward and
forward many characters, each having his or her own form, manner and
appearance, which like those of the characters upon the mimic stage,
may be
recognized if we will but bestow a little care upon the subject. The
Othellos,
Hamlets, Shylocks, Iagos, Richards, Lears, and the rest are to be found
in
everyday life. The Micawbers, Chuzzlewits, Twists, and the rest
are in as full
evidence on the streets and in the offices, as in the books. The person
who is
able to read and interpret Human Nature is possessed of a knowledge far
more
useful to him than that contained within the covers of musty books upon
impractical subjects. Order in Adobe PDF eBook or printed form for $9.95 (+ printing charge) or click here to order in printed form from Amazon.com for $24.95 |