It was about this time I conceived the bold and arduous project of arriving at moral perfection. I wish'd to live without committing any fault at any time; I would conquer all that either natural inclination, custom, or company might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had undertaken a task of more difficulty than I had imagined. While my care was employ'd in guarding against one fault, I was often surprised by another; habit took the advantage of inattention; inclination was sometimes too strong for reason. I concluded, at length, that the mere speculative conviction that it was our interest to be completely virtuous, was not sufficient to prevent our slipping; and that the contrary habits must be broken, and good ones acquired and established, before we can have any dependence on a steady, uniform rectitude of conduct. For this purpose I therefore contrived the following method.
It was about this time that I conceived the bold and arduous project of arriving at moral perfection. I wished to live without committing any fault at any time. I would conquer everything that natural inclination, custom, or company might lead me into. Since I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had taken on a harder task than I had imagined. While I was taking care to guard against one fault, I was often surprised by another. Habit took advantage of inattention. Inclination was sometimes too strong for reason. I concluded at last that the mere theoretical conviction that it was in our interest to be completely virtuous was not enough to keep us from slipping. The contrary habits must be broken, and good ones acquired and established, before we can depend at all on steady, uniform right conduct. For this purpose, therefore, I devised the following method.
See Philippians iv, 8.
In the various enumerations of the moral virtues I had met with in my reading, I found the catalogue more or less numerous, as different writers included more or fewer ideas under the same name. Temperance, for example, was by some confined to eating and drinking, while by others it was extended to mean the moderating every other pleasure, appetite, inclination, or passion, bodily or mental, even to our avarice and ambition. I propos'd to myself, for the sake of clearness, to use rather more names, with fewer ideas annex'd to each, than a few names with more ideas; and I included under thirteen names of virtues all that at that time occurr'd to me as necessary or desirable, and annexed to each a short precept, which fully express'd the extent I gave to its meaning.
In the various lists of the moral virtues I had come across in my reading, I found the list longer or shorter as different writers included more or fewer ideas under the same name. Temperance, for example, was limited by some to eating and drinking. Others extended it to mean moderating every other pleasure, appetite, inclination, or passion, bodily or mental, even our avarice and ambition. For the sake of clarity, I decided to use rather more names, with fewer ideas attached to each, than a few names with more ideas. Under thirteen names of virtues I included everything that occurred to me at that time as necessary or desirable. To each I attached a short precept, which fully expressed the scope I gave to its meaning.
These names of virtues, with their precepts, were:
These were the names of the virtues and their rules:
1. Temperance
1. Temperance
Eat not to dullness; drink not to elevation.
Do not eat to the point of dullness. Do not drink to the point of intoxication.
2. Silence.
2. Silence.
Speak not but what may benefit others or yourself; avoid trifling conversation.
Speak only when your words can benefit others or yourself. Avoid trivial conversation.
3. Order.
3. Order.
Let all your things have their places; let each part of your business have its time.
Put everything in its place. Give every part of your work its time.
4. Resolution.
4. Resolution.
Resolve to perform what you ought; perform without fail what you resolve.
Decide to do what you should. Do what you decide without fail.
5. Frugality.
5. Frugality.
Make no expense but to do good to others or yourself; i. e., waste nothing.
Spend only to do good for others or yourself. i. e., waste nothing.
6. Industry.
6. Industry.
Lose no time; be always employ'd in something useful; cut off all unnecessary actions.
Don't waste any time. Always be engaged in something useful. Stop all unnecessary actions.
7. Sincerity.
7. Sincerity.
Use no hurtful deceit; think innocently and justly; and, if you speak, speak accordingly.
Do not use harmful deceit. Think without malice and with fairness. If you speak, speak honestly and fairly.
8. Justice.
8. Justice.
Wrong none by doing injuries, or omitting the benefits that are your duty.
Do not wrong anyone by injuring them. Do not wrong them by failing to give the help you owe.
9. Moderation.
9. Moderation.
Avoid extreams; forbear resenting injuries so much as you think they deserve.
Avoid extremes. Do not resent injuries as much as you think they deserve.
10. Cleanliness.
10. Cleanliness.
Tolerate no uncleanliness in body, cloaths, or habitation.
Do not tolerate any uncleanliness in your body, clothes, or living space.
11. Tranquillity.
11. Tranquility.
Be not disturbed at trifles, or at accidents common or unavoidable.
Do not be upset by small things or by accidents that are common or unavoidable.
12. Chastity.
12. Chastity.
Rarely use venery but for Health or Offspring; Never to Dulness, Weakness, or the Injury of your own or another's Peace or Reputation.
Rarely engage in sex except for health or offspring. Never do it to the point of sluggishness or weakness, or to the injury of your own or another's peace or reputation.
13. Humility.
13. Humility.
Imitate Jesus and Socrates.
Follow the example of Jesus and Socrates.
My intention being to acquire the habitude of all these virtues, I judg'd it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at a time; and, when I should be master of that, then to proceed to another, and so on, till I should have gone thro' the thirteen; and, as the previous acquisition of some might facilitate the acquisition of certain others, I arrang'd them with that view, as they stand above. Temperance first, as it tends to procure that coolness and clearness of head, which is so necessary where constant vigilance was to be kept up, and guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations. This being acquir'd and establish'd, Silence would be more easy; and my desire being to gain knowledge at the same time that I improv'd in virtue, and considering that in conversation it was obtain'd rather by the use of the ears than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and joking, which only made me acceptable to trifling company, I gave Silence the second place. This and the next, Order, I expected would allow me more time for attending to my project and my studies. Resolution, once become habitual, would keep me firm in my endeavours to obtain all the subsequent virtues; Frugality and Industry freeing me from my remaining debt, and producing affluence and independence, would make more easy the practice of Sincerity and Justice, etc., etc. Conceiving then, that, agreeably to the advice of Pythagoras in his Golden Verses, daily examination would be necessary, I contrived the following method for conducting that examination.
My intention was to acquire the habitude of all these virtues. So I judged it best not to distract my attention by attempting them all at once, but to fix it on one at a time. When I had mastered that one, I would move on to another, and so on, until I had gone through the thirteen. And since acquiring some first might make certain others easier to acquire, I arranged them with that in view, in the order given above. Temperance came first, because it tends to produce the coolness and clearness of head that is so necessary where constant vigilance must be kept up. A guard must be maintained against the unremitting pull of old habits and the force of constant temptations. Once Temperance was acquired and established, Silence would be easier. I wanted to gain knowledge at the same time as I improved in virtue. I considered that in conversation knowledge is gained more by using the ears than the tongue. I also wished to break a habit I was falling into of prattling, punning, and joking, which only made me acceptable to trifling company. So I gave Silence the second place. I expected that this and the next, Order, would give me more time to attend to my project and my studies. Resolution, once it became habitual, would keep me firm in my efforts to obtain all the later virtues. Frugality and Industry would free me from my remaining debt and bring affluence and independence. That would make it easier to practice Sincerity and Justice, and so on. Then, in line with the advice of Pythagoras in his Golden Verses, I concluded that daily examination would be necessary. So I devised the following method for conducting that examination.
A famous Greek philosopher who lived about 582-500 B. C. The Golden Verses here attributed to him are probably from a later date. "The time which he recommends for this work is about even or bed-time, that we may conclude the action of the day with the judgment of conscience, making the examination of our conversation an evening song to God."
I made a little book, in which I allotted a page for each of the virtues. I rul'd each page with red ink, so as to have seven columns, one for each day of the week, marking each column with a letter for the day. I cross'd these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues, on which line, and in its proper column, I might mark, by a little black spot, every fault I found upon examination to have been committed respecting that virtue upon that day.
I made a small book. I gave a page to each virtue. I ruled each page with red ink to create seven columns, one for each day of the week. I marked each column with a letter for the day. I crossed these columns with thirteen red lines. At the start of each line I wrote the first letter of a virtue. I would mark a small black dot in the proper column and on its line. I did this for every fault I discovered on examination that day regarding that virtue.
This "little book" is dated July 1, 1733. W. T. F.
I determined to give a week's strict attention to each of the virtues successively. Thus, in the first week, my great guard was to avoid every the least offense against Temperance, leaving the other virtues to their ordinary chance, only marking every evening the faults of the day. Thus, if in the first week I could keep my first line, marked T, clear of spots, I suppos'd the habit of that virtue so much strengthen'd, and its opposite weaken'd, that I might venture extending my attention to include the next, and for the following week keep both lines clear of spots. Proceeding thus to the last, I could go thro' a course compleat in thirteen weeks, and four courses in a year. And like him who, having a garden to weed, does not attempt to eradicate all the bad herbs at once, which would exceed his reach and his strength, but works on one of the beds at a time, and, having accomplish'd the first, proceeds to a second, so I should have, I hoped, the encouraging pleasure of seeing on my pages the progress I made in virtue, by clearing successively my lines of their spots, till in the end, by a number of courses, I should be happy in viewing a clean book, after a thirteen weeks' daily examination.
I determined to give a week's strict attention to each of the virtues in turn. In the first week my main task was to avoid even the smallest offense against Temperance. I let the other virtues take their normal course. Each evening I simply noted the day's faults. If in that first week I kept my first line, marked T, free of marks, I thought the habit was strengthened and its opposite weakened. Then I could safely extend my attention to the next virtue. The following week I would aim to keep both lines clear. By continuing this way through all the virtues, I could complete one cycle in thirteen weeks. That made four cycles in a year. Like someone weeding a garden, I would not try to pull up every weed at once. That would be beyond his reach and strength. He works one bed at a time. After finishing the first, he moves to the second. In the same way, I expected the encouraging sight of progress on my pages. I would clear each line of its spots in turn. After several cycles, I hoped to be happy to see a clean book. This would follow a daily review over thirteen weeks.
This my little book had for its motto these lines from Addison's Cato:
This little book of mine used these lines from Addison's Cato as its motto:
"Here will I hold. If there's a power above us (And that there is, all nature cries aloud Thro' all her works), He must delight in virtue; And that which he delights in must be happy."
"Here I will stand. If there is a power above us (And that there is, all nature proclaims it through all her works), He must delight in virtue. And what He delights in must be happy."
Another from Cicero,
Another passage from Cicero,
"O vitæ Philosophia dux! O virtutum indagatrix expultrixque vitiorum! Unus dies, bene et ex præceptis tuis actus, peccanti immortalitati est anteponendus."
"O Philosophy, guide of life! O seeker of virtues and banisher of vices! One day lived well and according to your precepts is to be preferred to an immortality of sinning."
"O philosophy, guide of life! O searcher out of virtue and exterminator of vice! One day spent well and in accordance with thy precepts is worth an immortality of sin."—Tusculan Inquiries, Book V. It praises philosophy as a moral guide, saying one virtuous day outweighs a lifetime of sin.
Another from the Proverbs of Solomon, speaking of wisdom or virtue:
Another passage from the Proverbs of Solomon about wisdom or virtue:
"Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace." iii. 16, 17.
"Long life is in her right hand. Riches and honor are in her left. Her ways are pleasant. All her paths lead to peace." iii. 16, 17.
And conceiving God to be the fountain of wisdom, I thought it right and necessary to solicit his assistance for obtaining it; to this end I formed the following little prayer, which was prefix'd to my tables of examination, for daily use.
I believed God to be the source of wisdom. I thought it right and necessary to ask for his help in obtaining it. To this end I wrote the following little prayer. I prefixed it to my tables of examination for daily use.
"O powerful Goodness! bountiful Father! merciful Guide! Increase in me that wisdom which discovers my truest interest. Strengthen my resolutions to perform what that wisdom dictates. Accept my kind offices to thy other children as the only return in my power for thy continual favours to me."
Oh powerful Goodness! Bountiful Father! Merciful Guide! Increase in me the wisdom that shows my truest interest. Strengthen my resolve so I may carry out what that wisdom tells me. Accept my acts of kindness to your other children. They are the only return I can make for your continued favors to me.
I used also sometimes a little prayer which I took from Thomson's Poems, viz.:
I sometimes used a short prayer that I took from Thomson's Poems, as follows:
"Father of light and life, thou Good Supreme! O teach me what is good; teach me Thyself! Save me from folly, vanity, and vice, From every low pursuit; and fill my soul With knowledge, conscious peace, and virtue pure; Sacred, substantial, never-fading bliss!"
"Father of light and life, Supreme Good! Teach me what is good. Teach me yourself! Save me from folly, vanity, and vice. Save me from every low pursuit, and fill my soul with knowledge, clear peace of conscience, and pure virtue. Sacred, substantial, never-fading bliss!"
The precept of Order requiring that every part of my business should have its allotted time, one page in my little book contain'd the following scheme of employment for the twenty-four hours of a natural day.
The precept of Order required that every part of my business should have its allotted time. One page in my little book contained the following schedule of employment for the twenty-four hours of a natural day.
I enter'd upon the execution of this plan for self-examination, and continu'd it with occasional intermissions for some time. I was surpris'd to find myself so much fuller of faults than I had imagined; but I had the satisfaction of seeing them diminish. To avoid the trouble of renewing now and then my little book, which, by scraping out the marks on the paper of old faults to make room for new ones in a new course, became full of holes, I transferr'd my tables and precepts to the ivory leaves of a memorandum book, on which the lines were drawn with red ink, that made a durable stain, and on those lines I mark'd my faults with a black-lead pencil, which marks I could easily wipe out with a wet sponge. After a while I went thro' one course only in a year, and afterward only one in several years, till at length I omitted them entirely, being employ'd in voyages and business abroad, with a multiplicity of affairs that interfered; but I always carried my little book with me.
I began carrying out this plan for self-examination, and kept it up, with occasional breaks, for some time. I was surprised to find myself so much fuller of faults than I had imagined. But I had the satisfaction of seeing them grow fewer. My little book had to be renewed now and then, because scraping the marks of old faults off the paper, to make room for new ones in a new course, left it full of holes. To avoid that trouble, I transferred my tables and precepts to the ivory leaves of a memorandum book. On these the lines were drawn in red ink, which made a lasting stain. On those lines I marked my faults with a black-lead pencil, and I could easily wipe the marks out with a wet sponge. After a while I went through only one course a year, and later only one in several years. At length I left them off entirely, being taken up with voyages and business abroad and a multitude of affairs that interfered. But I always carried my little book with me.
My scheme of Order gave me the most trouble; and I found that, tho' it might be practicable where a man's business was such as to leave him the disposition of his time, that of a journeyman printer, for instance, it was not possible to be exactly observed by a master, who must mix with the world, and often receive people of business at their own hours. Order, too, with regard to places for things, papers, etc., I found extreamly difficult to acquire. I had not been early accustomed to it, and, having an exceeding good memory, I was not so sensible of the inconvenience attending want of method. This article, therefore, cost me so much painful attention, and my faults in it vexed me so much, and I made so little progress in amendment, and had such frequent relapses, that I was almost ready to give up the attempt, and content myself with a faulty character in that respect, like the man who, in buying an ax of a smith, my neighbour, desired to have the whole of its surface as bright as the edge. The smith consented to grind it bright for him if he would turn the wheel; he turn'd, while the smith press'd the broad face of the ax hard and heavily on the stone, which made the turning of it very fatiguing. The man came every now and then from the wheel to see how the work went on, and at length would take his ax as it was, without farther grinding. "No," said the smith, "turn on, turn on; we shall have it bright by-and-by; as yet, it is only speckled." "Yes," says the man, "but I think I like a speckled ax best." And I believe this may have been the case with many, who, having, for want of some such means as I employ'd, found the difficulty of obtaining good and breaking bad habits in other points of vice and virtue, have given up the struggle, and concluded that "a speckled ax was best"; for something, that pretended to be reason, was every now and then suggesting to me that such extream nicety as I exacted of myself might be a kind of foppery in morals, which, if it were known, would make me ridiculous; that a perfect character might be attended with the inconvenience of being envied and hated; and that a benevolent man should allow a few faults in himself, to keep his friends in countenance.
My scheme of Order gave me the most trouble. It might be practicable where a man's work left him free to arrange his time, as a journeyman printer's does, for instance. But I found it could not be exactly observed by a master, who must mix with the world and often receive people of business at their own hours. Order, too, with regard to places for things, papers, and so on, I found extremely difficult to acquire. I had not been used to it early. And since I had an exceedingly good memory, I did not feel much the inconvenience that comes from a lack of method. So this point cost me much painful attention. My faults in it vexed me so much, I made so little progress in amending them, and I relapsed so often, that I was almost ready to give up the attempt. I nearly settled for a faulty character in that respect. I was like the man who bought an ax from a smith, my neighbor, and wanted its whole surface as bright as the edge. The smith agreed to grind it bright for him if he would turn the wheel. He turned, while the smith pressed the broad face of the ax hard and heavily on the stone, which made the turning very tiring. Every now and then the man came away from the wheel to see how the work was going. At length he said he would take his ax as it was, without further grinding. "No," said the smith, "turn on, turn on. We shall have it bright by and by. As yet, it is only speckled." "Yes," said the man, "but I think I like a speckled ax best." And I believe this may have been the case with many people. Lacking some such means as I used, they found how hard it is to acquire good habits and break bad ones in other points of vice and virtue. So they have given up the struggle and concluded that "a speckled ax was best." For something that pretended to be reason kept suggesting to me now and then that such extreme exactness as I demanded of myself might be a kind of foppery in morals. If it were known, it would make me ridiculous. A perfect character might bring the inconvenience of being envied and hated. And a benevolent man should allow himself a few faults, so that his friends would not feel put to shame.
Professor McMaster says that when Franklin was American Agent in France, his disorganized business habits annoyed colleagues and friends. "Strangers who came to see him were amazed to behold papers of the greatest importance scattered in the most careless way over the table and floor."
In truth, I found myself incorrigible with respect to Order; and now I am grown old, and my memory bad, I feel very sensibly the want of it. But, on the whole, tho' I never arrived at the perfection I had been so ambitious of obtaining, but fell far short of it, yet I was, by the endeavour, a better and a happier man than I otherwise should have been if I had not attempted it; as those who aim at perfect writing by imitating the engraved copies, tho' they never reach the wish'd-for excellence of those copies, their hand is mended by the endeavour, and is tolerable while it continues fair and legible.
Honestly, I was hopeless when it came to order. Now I am old and my memory is poor. I feel how much I need it. Still, I never reached the perfection I had aimed for. I fell far short. Even so, trying made me a better and happier man than I would have been if I had not attempted it. It is like people who try to write perfectly by copying engraved copies. They never reach the exact excellence of those originals. Yet their handwriting improves through the effort, and it stays acceptable while it remains neat and readable.
It may be well my posterity should be informed that to this little artifice, with the blessing of God, their ancestor ow'd the constant felicity of his life, down to his 79th year, in which this is written. What reverses may attend the remainder is in the hand of Providence; but, if they arrive, the reflection on past happiness enjoy'd ought to help his bearing them with more resignation. To Temperance he ascribes his long-continued health, and what is still left to him of a good constitution; to Industry and Frugality, the early easiness of his circumstances and acquisition of his fortune, with all that knowledge that enabled him to be a useful citizen, and obtained for him some degree of reputation among the learned; to Sincerity and Justice, the confidence of his country, and the honorable employs it conferred upon him; and to the joint influence of the whole mass of the virtues, even in the imperfect state he was able to acquire them, all that evenness of temper, and that cheerfulness in conversation, which makes his company still sought for, and agreeable even to his younger acquaintance. I hope, therefore, that some of my descendants may follow the example and reap the benefit.
It may be good for my descendants to know this. By this small artifice, and with God's blessing, their ancestor owed the steady happiness of his life up to his seventy-ninth year, when this was written. What reverses may affect the rest of his life is in the hands of Providence. If they come, reflecting on past happiness should help him bear them with more resignation. He credits Temperance with his long-lasting health and with what remains of a good constitution. He credits Industry and Frugality with the early ease of his circumstances and with the making of his fortune. These virtues also brought the knowledge that enabled him to be a useful citizen and won him some reputation among scholars. He credits Sincerity and Justice with gaining his country's trust and the honorable offices it gave him. He attributes, to the combined influence of all the virtues, even as imperfectly as he acquired them, the evenness of his temper and the cheerfulness of his conversation. Those qualities still make his company sought after and pleasant, even to his younger acquaintances. I hope, therefore, that some of my descendants may follow the example and reap the benefit.
Franklin's moral improvement and happiness clearly came from practicing these virtues. Still, most people agree we must look behind his plan to find the impelling motive for a virtuous life. Franklin's own remark that the scheme smacks of "foppery in morals" seems justified. Woodrow Wilson puts it well: "Men do not take fire from such thoughts, unless something deeper, which is missing here, shine through them. What may have seemed to the eighteenth century a system of morals seems to us nothing more vital than a collection of the precepts of good sense and sound conduct. What redeems it from pettiness in this book is the scope of power and of usefulness to be seen in Franklin himself, who set these standards up in all seriousness and candor for his own life." See Galatians, chapter V, for the Christian plan of moral perfection.
It will be remark'd that, tho' my scheme was not wholly without religion, there was in it no mark of any of the distinguishing tenets of any particular sect. I had purposely avoided them; for, being fully persuaded of the utility and excellency of my method, and that it might be serviceable to people in all religions, and intending some time or other to publish it, I would not have anything in it that should prejudice anyone, of any sect, against it. I purposed writing a little comment on each virtue, in which I would have shown the advantages of possessing it, and the mischiefs attending its opposite vice; and I should have called my book The Art of Virtue, because it would have shown the means and manner of obtaining virtue, which would have distinguished it from the mere exhortation to be good, that does not instruct and indicate the means, but is like the apostle's man of verbal charity, who only without showing to the naked and hungry how or where they might get clothes or victuals, exhorted them to be fed and clothed.—James ii. 15, 16.
It will be remarked that my plan was not completely without religion. It showed no sign of the distinguishing beliefs of any particular sect. I had purposely avoided those beliefs. I was fully convinced of the usefulness and excellence of my method. I thought it could be of service to people of all religions. I intended to publish it someday. I did not want anything that would make members of any sect dislike it. I planned to write a short comment on each virtue. In those comments I would have shown the advantages of each virtue. I would also have shown the harms of its opposite vice. I would have called the book The Art of Virtue, because it would have explained the means and method of acquiring virtue. That would have set it apart from mere exhortations to be good. Such exhortations do not teach how to be good. They are like the apostle's man of verbal charity who, without showing the naked and hungry where to get clothes or food, only told them to be clothed and fed. James ii. 15, 16.
Nothing is more likely to make a man's fortune than virtue. Marg. note.
But it so happened that my intention of writing and publishing this comment was never fulfilled. I did, indeed, from time to time, put down short hints of the sentiments, reasonings, etc., to be made use of in it, some of which I have still by me; but the necessary close attention to private business in the earlier part of my life, and public business since, have occasioned my postponing it; for, it being connected in my mind with a great and extensive project, that required the whole man to execute, and which an unforeseen succession of employs prevented my attending to, it has hitherto remain'd unfinish'd.
However, my plan to write and publish this commentary was never fulfilled. From time to time I wrote short notes of the ideas and reasoning I planned to use. I still have some of those notes. But I had to focus closely on private business during the early part of my life. Later I attended to public affairs. These duties made me postpone the work. I had connected it in my mind with a great and extensive project. That project would have required my full attention to carry out. An unforeseen succession of engagements prevented me from attending to it. So it has remained unfinished.
In this piece it was my design to explain and enforce this doctrine, that vicious actions are not hurtful because they are forbidden, but forbidden because they are hurtful, the nature of man alone considered; that it was, therefore, everyone's interest to be virtuous who wish'd to be happy even in this world; and I should, from this circumstance (there being always in the world a number of rich merchants, nobility, states, and princes, who have need of honest instruments for the management of their affairs, and such being so rare), have endeavoured to convince young persons that no qualities were so likely to make a poor man's fortune as those of probity and integrity.
In this piece my aim was to explain and support this doctrine. Vicious actions are not harmful because they are forbidden. They are forbidden because they are harmful if we consider human nature alone. Therefore it is in everyone's interest to be virtuous, if they wish to be happy even in this world. From this circumstance I would have tried to convince young people of an additional point. There are always in the world some rich merchants, the nobility, states, and princes. They need honest agents to manage their affairs. Such agents are rare. I would have argued that no qualities are more likely to make a poor man prosperous than probity and integrity.
My list of virtues contain'd at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride show'd itself frequently in conversation; that I was not content with being in the right when discussing any point, but was overbearing, and rather insolent, of which he convinc'd me by mentioning several instances; I determined endeavouring to cure myself, if I could, of this vice or folly among the rest, and I added Humility to my list, giving an extensive meaning to the word.
My list of virtues contained at first only twelve. A Quaker friend kindly told me that people generally thought I was proud. He said my pride often showed in conversation. He told me I was not content with being right in a discussion. Instead I was overbearing and somewhat insolent. He convinced me by mentioning several examples. I resolved to try to cure this vice or folly if I could. I added Humility to my list and gave the word a broad meaning.
I cannot boast of much success in acquiring the reality of this virtue, but I had a good deal with regard to the appearance of it. I made it a rule to forbear all direct contradiction to the sentiments of others, and all positive assertion of my own. I even forbid myself, agreeably to the old laws of our Junto, the use of every word or expression in the language that imported a fix'd opinion, such as certainly, undoubtedly, etc., and I adopted, instead of them, I conceive, I apprehend, or I imagine a thing to be so or so; or it so appears to me at present. When another asserted something that I thought an error, I deny'd myself the pleasure of contradicting him abruptly, and of showing immediately some absurdity in his proposition; and in answering I began by observing that in certain cases or circumstances his opinion would be right, but in the present case there appear'd or seem'd to me some difference, etc. I soon found the advantage of this change in my manner; the conversations I engag'd in went on more pleasantly. The modest way in which I propos'd my opinions procur'd them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong, and I more easily prevail'd with others to give up their mistakes and join with me when I happened to be in the right.
I cannot boast of much success in acquiring the reality of this virtue. But I had a good deal with regard to the appearance of it. I made it a rule to refrain from directly contradicting the sentiments of others. I also avoided making positive assertions of my own. According to the old laws of our Junto, I even forbade myself the use of any word or expression that implied a fixed opinion, such as certainly, undoubtedly, etc. Instead I used phrases like I conceive, I apprehend, or I imagine that a thing is so. Or I said that it so appears to me at present. When someone asserted something I thought was wrong, I denied myself the pleasure of contradicting him abruptly. I also avoided immediately showing any absurdity in his proposition. In answering, I began by observing that in certain cases his opinion would be right, but in the present case there appeared or seemed to me some difference, etc. I soon found the advantage of this change in manner. The conversations I engaged in went on more pleasantly. The modest way I proposed my opinions procured them a readier reception and less contradiction. I had less mortification when I was found to be wrong. I more easily prevailed on others to give up their mistakes and join with me when I happened to be right.
And this mode, which I at first put on with some violence to natural inclination, became at length so easy, and so habitual to me, that perhaps for these fifty years past no one has ever heard a dogmatical expression escape me. And to this habit (after my character of integrity) I think it principally owing that I had early so much weight with my fellow-citizens when I proposed new institutions, or alterations in the old, and so much influence in public councils when I became a member; for I was but a bad speaker, never eloquent, subject to much hesitation in my choice of words, hardly correct in language, and yet I generally carried my points.
This habit, which I first forced on myself against my natural inclination, eventually became easy and automatic. So much so that for the last fifty years, perhaps no one has heard me make a dogmatic statement. After my reputation for honesty, I believe this habit was the main reason I had early influence with my fellow citizens. When I proposed new institutions or changes to old ones, people took me seriously. I also had much influence in public councils after I became a member. Yet I was a poor speaker. I was never eloquent. I often hesitated in choosing words, and my language was hardly correct. Still, I generally carried my points.
In reality, there is, perhaps, no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, beat it down, stifle it, mortify it as much as one pleases, it is still alive, and will every now and then peep out and show itself; you will see it, perhaps, often in this history; for, even if I could conceive that I had compleatly overcome it, I should probably be proud of my humility.
In reality, perhaps no natural passion is harder to subdue than pride. You can disguise it, struggle with it, beat it down, stifle it, or mortify it as much as you please. It is still alive and will peep out now and then. You will perhaps see it often in this history. Even if I could imagine that I had completely overcome it, I would probably be proud of my humility.
[Thus far written at Passy, 1784.]
[Written up to this point at Passy, 1784.]
["I am now about to write at home, August, 1788, but cannot have the help expected from my papers, many of them being lost in the war. I have, however, found the following."]
["I am now about to write at home in August 1788. I cannot get the help I expected from my papers, because many were lost in the war. However, I have found the following."]
This is a marginal memorandum. B.
Having mentioned a great and extensive project which I had conceiv'd, it seems proper that some account should be here given of that project and its object. Its first rise in my mind appears in the following little paper, accidentally preserv'd, viz.:
I have mentioned a great and extensive project that I had conceived. It is proper to give some account here of that project and its object. The project's first appearance in my mind is shown in the following little paper, accidentally preserved:
Observations on my reading history, in Library, May 19th, 1731.
Observations on my reading of history, in the Library, May 19, 1731.
"That the great affairs of the world, the wars, revolutions, etc., are carried on and effected by parties.
Great affairs of the world, such as wars and revolutions, are carried out and brought about by parties.
"That the view of these parties is their present general interest, or what they take to be such.
That the aim of these parties is their present common interest, or what they take to be that interest.
"That the different views of these different parties occasion all confusion.
The different views of these parties cause all the confusion.
"That while a party is carrying on a general design, each man has his particular private interest in view.
When a group pursues a general plan, each person still looks after their own private interest.
"That as soon as a party has gain'd its general point, each member becomes intent upon his particular interest; which, thwarting others, breaks that party into divisions, and occasions more confusion.
As soon as a party has gained its main goal, each member focuses on his own particular interest. When these interests clash, they split the party into divisions and cause more confusion.
"That few in public affairs act from a mere view of the good of their country, whatever they may pretend; and, tho' their actings bring real good to their country, yet men primarily considered that their own and their country's interest was united, and did not act from a principle of benevolence.
Few people in public affairs act solely for the good of their country, no matter what they claim. Even when their actions truly benefit the country, they first consider that their own interests are united with the country's. They do not act from a principle of benevolence.
"That fewer still, in public affairs, act with a view to the good of mankind.
Even fewer people in public affairs act with the good of humanity in mind.
"There seems to me at present to be great occasion for raising a United Party for Virtue, by forming the virtuous and good men of all nations into a regular body, to be govern'd by suitable good and wise rules, which good and wise men may probably be more unanimous in their obedience to, than common people are to common laws.
At present, I think there is a great need to create a United Party for Virtue. We should form the virtuous and good men of all nations into a regular body. This body would be governed by suitable, good, and wise rules. Good and wise men would probably be more united in obeying those rules. Ordinary people are less unanimous in following common laws.
"I at present think that whoever attempts this aright, and is well qualified, cannot fail of pleasing God, and of meeting with success.
I now think that anyone who undertakes this properly and is well qualified will not fail to please God. They will succeed.
B. F."
Benjamin Franklin.
Revolving this project in my mind, as to be undertaken hereafter, when my circumstances should afford me the necessary leisure, I put down from time to time, on pieces of paper, such thoughts as occurr'd to me respecting it. Most of these are lost; but I find one purporting to be the substance of an intended creed, containing, as I thought, the essentials of every known religion, and being free of everything that might shock the professors of any religion. It is express'd in these words, viz.:
I kept turning this project over in my mind. I planned to undertake it later, when my circumstances would give me enough leisure. From time to time I wrote on scraps of paper the thoughts that occurred to me about it. Most of these are lost. But I found one that seems to contain the substance of an intended creed. I thought it included the essentials of every known religion. It left out anything that might shock the followers of any faith. It reads as follows:
"That there is one God, who made all things.
That there is one God who created everything.
"That he governs the world by his providence.
That he governs the world through his providence.
"That he ought to be worshiped by adoration, prayer, and thanksgiving.
That he should be worshiped with adoration, prayer, and thanksgiving.
"But that the most acceptable service of God is doing good to man.
But the most acceptable service to God is doing good to others.
"That the soul is immortal.
That the soul lives forever.
"And that God will certainly reward virtue and punish vice, either here or hereafter."
And that God will surely reward virtue and punish vice. That may happen here or in the afterlife.
My ideas at that time were, that the sect should be begun and spread at first among young and single men only; that each person to be initiated should not only declare his assent to such creed, but should have exercised himself with the thirteen weeks' examination and practice of the virtues, as in the beforemention'd model; that the existence of such a society should be kept a secret, till it was become considerable, to prevent solicitations for the admission of improper persons, but that the members should each of them search among his acquaintance for ingenuous, well-disposed youths, to whom, with prudent caution, the scheme should be gradually communicated; that the members should engage to afford their advice, assistance, and support to each other in promoting one another's interests, business, and advancement in life; that, for distinction, we should be call'd The Society of the Free and Easy: free, as being, by the general practice and habit of the virtues, free from the dominion of vice; and particularly by the practice of industry and frugality, free from debt, which exposes a man to confinement, and a species of slavery to his creditors.
My ideas at that time were that the society should be begun and spread at first only among young, single men. Each person to be initiated should not only declare his assent to the creed. He should also have completed the thirteen-week examination and practice of the virtues, as in the model mentioned above. The existence of the society should be kept secret until it became considerable, to prevent solicitations for admission by improper persons. Instead, each member should search among his acquaintances for sincere, well-disposed young men. With prudent caution the plan should be gradually communicated to them. Members should promise to give each other advice, assistance, and support in promoting one another's interests, business, and advancement in life. For distinction we should be called The Society of the Free and Easy. Free, because by the regular practice and habit of the virtues we would be free from the dominion of vice. And particularly, by practicing industry and frugality, free from debt. Debt exposes a man to confinement and to a kind of slavery to his creditors.
This is as much as I can now recollect of the project, except that I communicated it in part to two young men, who adopted it with some enthusiasm; but my then narrow circumstances, and the necessity I was under of sticking close to my business, occasioned my postponing the further prosecution of it at that time; and my multifarious occupations, public and private, induc'd me to continue postponing, so that it has been omitted till I have no longer strength or activity left sufficient for such an enterprise; though I am still of opinion that it was a practicable scheme, and might have been very useful, by forming a great number of good citizens; and I was not discourag'd by the seeming magnitude of the undertaking, as I have always thought that one man of tolerable abilities may work great changes, and accomplish great affairs among mankind, if he first forms a good plan, and, cutting off all amusements or other employments that would divert his attention, makes the execution of that same plan his sole study and business.
This is as much as I can now remember of the project, except that I shared it in part with two young men, who adopted it with some enthusiasm. But my narrow circumstances at the time, and the need to stick close to my business, made me postpone pursuing it further then. My many and varied occupations, public and private, led me to keep postponing it. So it has been left undone until I no longer have enough strength or energy for such an enterprise. Still, I am of the opinion that it was a practicable scheme. It might have been very useful by forming a great number of good citizens. I was not discouraged by the apparent size of the undertaking. I have always thought that one man of moderate abilities may work great changes and accomplish great affairs among mankind. He can do so if he first forms a good plan, cuts off all amusements or other employments that would divert his attention, and makes carrying out that plan his sole study and business.