3. STRONG AND WEAK WILLS

Many persons will admit that their memory or imagination or power of perception is not good, but few will confess to a weak will. Strength of will is everywhere lauded as a mark of worth and character. How can we tell whether our will is strong or weak?

NOT A WILL, BUT WILLS.--First of all we need to remember that, just as we do not have a memory, but a system of memories, so we do not possess a will, but many different wills. By this I mean that the will must be called upon and tested at every point of contact in experience before we have fully measured its strength. Our will may have served us reasonably well so far, but we may not yet have met any great number of hard tests because our experience and temptations have been limited.

Nor must we forget to take into account both the negative and the positive functions of the will. Many there are who think of the will chiefly in its negative use, as a kind of a check or barrier to save us _from_ doing certain things. That this is an important function cannot be denied. But the positive is the higher function. There are many men and women who are able to resist evil, but able to do little good. They are good enough, but not good for much. They lack the power of effort and self-compulsion to hold them up to the high standards and stern endeavor necessary to save them from inferiority or mediocrity. It is almost certain that for most who read these words the greatest test of their will power will be in the positive instead of the negative direction.

OBJECTIVE TESTS A FALSE MEASURE OF WILL POWER.--The actual amount of volition exercised in making a decision cannot be measured by objective results. The fact that you follow the pathway of duty, while I falter and finally drift into the byways of pleasure, is not certain evidence that you have put forth the greater power of will. In the first place, the allurements which led me astray may have had no charms for you.

Furthermore, you may have so formed the habit of pursuing the pathway of duty when the two paths opened before you, that your well-trained feet unerringly led you into the narrow way without a struggle. Of course you are on safer ground than I, and on ground that we should all seek to attain. But, nevertheless, I, although I fell when I should have stood, may have been fighting a battle and manifesting a power of resistance of which you, under similar temptation, would have been incapable. The only point from which a conflict of motives can be safely judged is that of the soul which is engaged in the struggle.

4. VOLITIONAL TYPES

Several fairly well-marked volitional types may be discovered. It is, of course, to be understood that these types all grade by insensible degrees into each other, and that extreme types are the exception rather than the rule.

THE IMPULSIVE TYPE.--The _impulsive_ type of will goes along with a nervous organism of the hair-trigger kind. The brain is in a state of highly unstable equilibrium, and a relatively slight current serves to set off the motor centers. Action follows before there is time for a counteracting current to intervene. Putting it in mental terms, we act on an idea which presents itself before an opposing one has opportunity to enter the mind. Hence _the action is largely or wholly ideo-motor and but slightly or not at all deliberate_. It is this type of will which results in the hasty word or deed, or the rash act committed on the impulse of the moment and repented of at leisure; which compels the frequent, "I didn't think, or I would not have done it!" The impulsive person may undoubtedly have credited up to him many kind words and n.o.ble deeds. In addition, he usually carries with him an air of spontaneity and whole-heartedness which goes far to atone for his faults. The fact remains, however, that he is too little the master of his acts, that he is guided too largely by external circ.u.mstances or inward caprice. He lacks balance.

Impulsive action is not to be confused with quick decision and rapid action. Many of the world's greatest and safest leaders have been noted for quickness of decision and for rapidity of action in carrying out their decisions. It must be remembered, however, that these men were making decisions in fields well known to them. They were specialists in this line of deliberation. The motives for and against certain lines of action had often been dwelt upon. All possible contingencies had been imaged many times over, and a valuation placed upon the different decisions. The various concepts had long been a.s.sociated with certain definite lines of action. Deliberation under such conditions can be carried on with lightning rapidity, each motive being checked off as worth so much the instant it presents itself, and action can follow immediately when attention settles on the proper motive to govern the decision. This is not impulse, but abbreviated deliberation. These facts suggest to us that we should think much and carefully over matters in which we are required to make quick decisions.

Of course the remedy for the over-impulsive type is to cultivate deliberative action. When the impulse comes to act without consideration, pause to give the other side of the question an opportunity to be heard. Check the motor response to ideas that suggest action until you have reviewed the field to see whether there are contrary reasons to be taken into account. Form the habit of waiting for all evidence before deciding. "Think twice" before you act.

THE OBSTRUCTED WILL.--The opposite of the impulsive type of will is the _obstructed_ or _balky_ will. In this type there is too much inhibition, or else not enough impulsion. Images which should result in action are checkmated by opposing images, or do not possess vitality enough as motives to overcome the dead weight of inertia which clogs mental action. The person knows well enough what he should do, but he cannot get started. He "cannot get the consent of his will." It may be the student whose mind is tormented by thoughts of coming failure in recitation or examination, but who yet cannot force himself to the exertion necessary safely to meet the ordeal. It may be the dissolute man who tortures himself in his sober moments with remorse and the thought that he was intended for better things, but who, waking from his meditations, goes on in the same old way. It may be the child undergoing punishment, who is to be released from bondage as soon as he will promise to be good, but who cannot bring himself to say the necessary words. It not only may be, but is, man or woman anywhere who has ideals which are known to be worthy and n.o.ble, but which fail to take hold. It is anyone who is following a course of action which he knows is beneath him.

No one can doubt that the moral tragedies, the failures and the shipwrecks in life come far more from the breaking of the bonds which should bind right ideals to action than from a failure to perceive the truth. Men differ far more in their deeds than in their standards of action.

The remedy for this diseased type of will is much easier to prescribe than to apply. It is simply to refuse to attend to the contrary thoughts which are blocking action, and to cultivate and encourage those which lead to action of the right kind. It is seeking to vitalize our good impulses and render them effective by acting on them whenever opportunity offers. Nothing can be accomplished by moodily dwelling on the disgrace of harboring the obstructing ideas. Thus brooding over them only encourages them. What we need is to get entirely away from the line of thought in which we have met our obstruction, and approach the matter from a different direction. The child who is in a fit of sulks does not so much need a lecture on the disagreeable habit he is forming as to have his thoughts led into lines not connected with the grievance which is causing him the trouble. The stubborn child does not need to have his will "broken," but rather to have it strengthened. He may be compelled to do what he does not want to do; but if this is accomplished through physical force instead of by leading to thoughts connected with the performance of the act, it may be doubted whether the will has in any degree been strengthened. Indeed it may rather be depended upon that the will has been weakened; for an opportunity for self-control, through which alone the will develops, has been lost. The ultimate remedy for rebellion often lies in greater freedom at the proper time. This does not mean that the child should not obey rightful authority promptly and explicitly, but that just as little external authority as possible should intervene to take from the child the opportunity for _self_-compulsion.

THE NORMAL WILL.--The golden mean between these two abnormal types of will may be called the _normal_ or _balanced_ will. Here there is a proper ratio between impulsion and inhibition. Ideas are not acted upon the instant they enter the mind without giving time for a survey of the field of motives, neither is action "sicklied o'er with the pale cast of thought" to such an extent that it becomes impossible. The evidence is all considered and each motive fully weighed. But this once done, decision follows. No dilatory and obstructive tactics are allowed. The fleeting impulse is not enough to persuade to action, neither is action unduly delayed after the decision is made.

5. TRAINING THE WILL

The will is to be trained as we train the other powers of the mind--through the exercise of its normal function. The function of the will is to direct or control in the actual affairs of life. Many well-meaning persons speak of training the will as if we could separate it from the interests and purposes of our daily living, and in some way put it through its paces merely for the sake of adding to its general strength. This view is all wrong. There is, as we have seen, no such thing as _general_ power of will. Will is always required in specific acts and emergencies, and it is precisely upon such matters that it must be exercised if it is to be cultivated.

WILL TO BE TRAINED IN COMMON ROUND OF DUTIES.--What is needed in developing the will is a deep moral interest in whatever we set out to do, and a high purpose to do it up to the limit of our powers. Without this, any artificial exercises, no matter how carefully they are devised or how heroically they are carried out, cannot but fail to fit us for the real tests of life; with it, artificial exercises are superfluous.

It matters not so much what our vocation as how it is performed. The most commonplace human experience is rich in opportunities for the highest form of expression possible to the will--that of directing us into right lines of action, and of holding us to our best in the accomplishment of some dominant purpose.

There is no one set form of exercise which alone will serve to train the will. The student pushing steadily toward his goal in spite of poverty and grinding labor; the teacher who, though unappreciated and poorly paid, yet performs every duty with conscientious thoroughness; the man who stands firm in the face of temptation; the person whom heredity or circ.u.mstance has handicapped, but who, nevertheless, courageously fights his battle; the countless men and women everywhere whose names are not known to fame, but who stand in the hard places, bearing the heat and the toil with brave, unflinching hearts--these are the ones who are developing a moral fiber and strength of will which will stand in the day of stress. Better a thousand times such training as this in the thick of life's real conflicts than any volitional calisthenics or priggish self-denials entered into solely for the training of the will!

SCHOOL WORK AND WILL TRAINING.--The work of the school offers as good an opportunity for training powers of will as of memory or reasoning. On the side of inhibition there is always the necessity for self-restraint and control so that the rights of others may not be infringed upon.

Temptations to unfairness or insincerity in lessons and examinations are always to be met. The social relations of the school necessitate the development of personal poise and independence.

On the positive side the opportunities for the exercise of will power are always at hand in the school. Every lesson gives the pupil a chance to measure his strength and determination against the resistance of the task. High standards are to be built up, ideals maintained, habits rendered secure.

The great problem for the teacher in this connection is so to organize both control and instruction that the largest possible opportunity is given to pupils for the exercise of their own powers of will in all school relations.

6. FREEDOM OF THE WILL, OR THE EXTENT OF ITS CONTROL

We have seen in this discussion that will is a mode of control--control of our thoughts and, through our thoughts, of our actions. Will may be looked upon, then, as the culmination of the mental life, the highest form of directive agent within us. Beginning with the direction of the simplest movements, it goes on until it governs the current of our life in the pursuit of some distant ideal.

LIMITATIONS OF THE WILL.--Just how far the will can go in its control, just how far man is a free moral agent, has long been one of the mooted questions among the philosophers. But some few facts are clear. If the will can exercise full control over all our acts, it by this very fact determines our character; and character spells destiny. There is not the least doubt, however, that the will in thus directing us in the achievement of a destiny works under two limitations: _First_, every individual enters upon life with a large stock of _inherited tendencies_, which go far to shape his interests and aspirations. And these are important factors in the work of volition. _Second_, we all have our setting in the midst of a great _material and social environment_, which is largely beyond our power to modify, and whose influences are constantly playing upon us and molding us according to their type.

THESE LIMITATIONS THE CONDITIONS OF FREEDOM.--Yet there is nothing in this thought to discourage us. For these very limitations have in them our hope of a larger freedom. Man's heredity, coming to him through ages of conflict with the forces of nature, with his brother man, and with himself, has deeply instilled in him the spirit of independence and self-control. It has trained him to deliberate, to choose, to achieve.

It has developed in him the power _to will_. Likewise man's environment, in which he must live and work, furnishes the problems which his life work is to solve, and _out of whose solution will receives its only true development_.

It is through the action and interaction of these two factors, then, that man is to work out his destiny. What he _is_, coupled with what he may _do_, leads him to what he may _become_. Every man possesses in some degree a spark of divinity, a sovereign individuality, a power of independent initiative. This is all he needs to make him free--free to do his best in whatever walk of life he finds himself. If he will but do this, the doing of it will lead him into a constantly growing freedom, and he can voice the cry of every earnest heart:

Build thee more stately mansions, O my soul!

As the swift seasons roll!

Leave thy low-vaulted past!

Let each new temple, n.o.bler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown sh.e.l.l by life's unresting sea!

7. PROBLEMS IN OBSERVATION AND INTROSPECTION

1. Give ill.u.s.trations from your own experience of the various types of action mentioned in this discussion. From your own experience of the last hour, what examples of impulsive action can you give? Would it have been better in some cases had you stopped to deliberate?

2. Are you easily influenced by prejudice or personal preference in making decisions? What recent decisions have been thus affected? Can you cla.s.sify the various ones of your decisions which you can recall under the four types mentioned in the text? Under which cla.s.s does the largest number fall? Have you a tendency to drift with the crowd? Are you independent in deciding upon and following out a line of action? What is the value of advice? Ought advice to do more than to a.s.sist in getting all the evidence on a case before the one who is to decide?

3. Can you judge yourself well enough to tell to which volitional type you belong? Are you over-impulsive? Are you stubborn? What is the difference between stubbornness and firmness? Suppose you ask your instructor, or a friend, to a.s.sist you in cla.s.sifying yourself as to volitional type. Are you troubled with indecision; that is, do you have hard work to decide in trivial matters even after you know all the facts in the case? What is the cause of these states of indecision? The remedy?

4. Have you a strong power of will? Can you control your attention? Do you submit easily to temptation? Can you hold yourself up to a high degree of effort? Can you persevere? Have you ever failed in the attainment of some cherished ideal because you could not bring yourself to pay the price in the sacrifice or effort necessary?

5. Consider the cla.s.s work and examinations of schools that you know.

Does the system of management and control throw responsibility on the pupils in a way to develop their powers of will?

6. What motives or incentives can be used to encourage pupils to use self-compulsion to maintain high standards of excellence in their studies and conduct? Does it pay to be heroic in one's self-control?

CHAPTER XVIII

SELF-EXPRESSION AND DEVELOPMENT

We have already seen that the mind and the body are a.s.sociated in a copartnership in which each is an indispensable and active member. We have seen that the body gets its dignity and worth from its relation with the mind, and that the mind is dependent on the body for the crude material of its thought, and also for the carrying out of its mandates in securing adaptation to our environment. We have seen as a corollary of these facts that the efficiency of both mind and body is conditioned by the manner in which each carries out its share of the mutual activities. Let us see something more of this interrelation.

1. INTER-RELATION OF IMPRESSION AND EXPRESSION

_No impression without corresponding expression_ has become a maxim in both physiology and psychology. Inner life implies self-expression in external activities. The stream of impressions pouring in upon us hourly from our environment must have means of expression if development is to follow. We cannot be pa.s.sive recipients, but must be active partic.i.p.ants in the educational process. We must not only be able to _know_ and _feel_, but to _do_.

[Ill.u.s.tration: FIG. 20]

THE MANY SOURCES OF IMPRESSIONS.--The nature of the impressions which come to us and how they all lead on toward ultimate expression is shown in the accompanying diagram (Fig. 20). Our material environment is thrusting impressions upon us every moment of our life; also, the material objects with which we deal have become so saturated with social values that each comes to us with a double significance, and what an object _means_ often stands for more than what it _is_. From the lives of people with whom we daily mingle; from the wider circle whose lives do not immediately touch ours, but who are interpreted to us by the press, by history and literature; from the social inst.i.tutions into which have gone the lives of millions, and of which our lives form a part, there come to us constantly a flood of impressions whose influence cannot be measured. So likewise with religious impressions. G.o.d is all about us and within us. He speaks to us from every nook and corner of nature, and communes with us through the still small voice from within, if we will but listen. The Bible, religious instruction, and the lives of good people are other sources of religious impressions constantly tending to mold our lives. The beautiful in nature, art, and human conduct constantly appeals to us in aessthetic impressions.