Mental Efficiency by Arnold Bennett (top 100 books of all time checklist .TXT) 📖

is all very well, but he is simply being paradoxical for his own diversion." I would that I could persuade you of my intense seriousness! I have endeavoured to show what does not make success. I will next endeavour to show what does make it. But my hope is forlorn.


THE INWARDNESS OF SUCCESS


Of course, one can no more explain success than one can explain Beethoven's C minor symphony. One may state what key it is written in, and make expert reflections upon its form, and catalogue its themes, and relate it to symphonies that preceded it and symphonies that followed it, but in the end one is reduced to saying that the C minor symphony is beautiful--because it is. In the same manner one is reduced to saying that the sole real difference between success and failure is that success succeeds. This being frankly admitted at the outset, I will allow myself to assert that there are three sorts of success. Success A is the accidental sort. It is due to the thing we call chance, and to nothing else. We are all of us still very superstitious, and the caprices of chance have a singular effect upon us. Suppose that I go to Monte Carlo and announce to a friend my firm conviction that red will turn up next time, and I back red for the maximum and red does turn up; my friend, in spite of his intellect, will vaguely attribute to me a mysterious power. Yet chance alone would be responsible. If I did that six times running all the players at the table would be interested in me. If I did it a dozen times all the players in the Casino would regard me with awe. Yet chance alone would be responsible. If I did it eighteen times my name would be in every newspaper in Europe. Yet chance alone would be responsible. I should be, in that department of human activity, an extremely successful man, and the vast majority of people would instinctively credit me with gifts that I do not possess.

If such phenomena of superstition can occur in an affair where the agency of chance is open and avowed, how much more probable is it that people should refuse to be satisfied with the explanation of "sheer accident" in affairs where it is to the interest of the principal actors to conceal the role played by chance! Nevertheless, there can be no doubt in the minds of persons who have viewed success at close quarters that a proportion of it is due solely and utterly to chance. Successful men flourish to-day, and have flourished in the past, who have no quality whatever to differentiate them from the multitude. Red has turned up for them a sufficient number of times, and the universal superstitious instinct not to believe in chance has accordingly surrounded them with a halo. It is merely ridiculous to say, as some do say, that success is never due to chance alone. Because nearly everybody is personally acquainted with reasonable proof, on a great or a small scale, to the contrary.

The second sort of success, B, is that made by men who, while not gifted with first-class talents, have, beyond doubt, the talent to succeed. I should describe these men by saying that, though they deserve something, they do not deserve the dazzling reward known as success. They strike us as overpaid. We meet them in all professions and trades, and we do not really respect them. They excite our curiosity, and perhaps our envy. They may rise very high indeed, but they must always be unpleasantly conscious of a serious reservation in our attitude towards them. And if they could read their obituary notices they would assuredly discern therein a certain chilliness, however kindly we acted up to our great national motto of _De mortuis nil nist bunkum_. It is this class of success which puzzles the social student. How comes it that men without any other talent possess a mysterious and indefinable talent to succeed? Well, it seems to me that such men always display certain characteristics. And the chief of these characteristics is the continual, insatiable _wish_ to succeed. They are preoccupied with the idea of succeeding. We others are not so preoccupied. We dream of success at intervals, but we have not the passion for success. We don't lie awake at nights pondering upon it.

The second characteristic of these men springs naturally from the first. They are always on the look-out. This does not mean that they are industrious. I stated in a previous article my belief that as a rule successful men are not particularly industrious. A man on a raft with his shirt for a signal cannot be termed industrious, but he will keep his eyes open for a sail on the horizon. If he simply lies down and goes to sleep he may miss the chance of his life, in a very special sense. The man with the talent to succeed is the man on the raft who never goes to sleep. His indefatigable orb sweeps the main from sunset to sunset. Having sighted a sail, he gets up on his hind legs and waves that shirt in so determined a manner that the ship is bound to see him and take him off. Occasionally he plunges into the sea, risking sharks and other perils. If he doesn't "get there," we hear nothing of him. If he does, some person will ultimately multiply by ten the number of sharks that he braved: that person is called a biographer.

Let me drop the metaphor. Another characteristic of these men is that they seem to have the exact contrary of what is known as common sense. They will become enamoured of some enterprise which infallibly impresses the average common-sense person as a mad and hopeless enterprise. The average common-sense person will demolish the hopes of that enterprise by incontrovertible argument. He will point out that it is foolish on the face of it, that it has never been attempted before, and that it responds to no need of humanity. He will say to himself: "This fellow with his precious enterprise has a twist in his brain. He can't reply to my arguments, and yet he obstinately persists in going on." And the man destined to success does go on. Perhaps the enterprise fails; it often fails; and then the average common-sense person expends much breath in "I told you so's." But the man continues to be on the look-out. His thirst is unassuaged; his taste for enterprises foredoomed to failure is incurable. And one day some enterprise foredoomed to failure develops into a success. We all hear of it. We all open our mouths and gape. Of the failures we have heard nothing. Once the man has achieved success, the thing becomes a habit with him. The difference between a success and a failure is often so slight that a reputation for succeeding will ensure success, and a reputation for failing will ensure failure. Chance plays an important part in such careers, but not a paramount part. One can only say that it is more useful to have luck at the beginning than later on. These "men of success" generally have pliable temperaments. They are not frequently un-moral, but they regard a conscience as a good servant and a bad master. They live in an atmosphere of compromise.

There remains class C of success--the class of sheer high merit. I am not a pessimist, nor am I an optimist. I try to arrive at the truth, and I should say that in putting success C at ten per cent. of the sum total of all successes, I am being generous to class C. Not that I believe that vast quantities of merit go unappreciated. My reason for giving to Class C only a modest share is the fact that there is so little sheer high merit. And does it not stand to reason that high merit must be very exceptional? This sort of success needs no explanation, no accounting for. It is the justification of our singular belief in the principle of the triumph of justice, and it is among natural phenomena perhaps the only justification that can be advanced for that belief. And certainly when we behold the spectacle of genuine distinguished merit gaining, without undue delay and without the sacrifice of dignity or of conscience, the applause of the kind-hearted but obtuse and insensible majority of the human race, we have fair reason to hug ourselves.


VIII


THE PETTY ARTIFICIALITIES

The phrase "petty artificialities," employed by one of the correspondents in the great Simple Life argument, has stuck in my mind, although I gave it a plain intimation that it was no longer wanted there. Perhaps it sheds more light than I had at first imagined on the mental state of the persons who use it when they wish to arraign the conditions of "modern life." A vituperative epithet is capable of making a big show. "Artificialities" is a sufficiently scornful word, but when you add "petty" you somehow give the quietus to the pretensions of modern life. Modern life had better hide its diminished head, after that. Modern life is settled and done for--in the opinion of those who have thrown the dart. Only it isn't done for, really, you know. "Petty," after all, means nothing in that connexion. Are there, then, artificialities which are not "petty," which are noble, large, and grand? "Petty" means merely that the users of the word are just a little cross and out of temper. What they think they object to is artificialities of any kind, and so to get rid of their spleen they refer to "petty" artificialities. The device is a common one, and as brilliant as it is futile. Rude adjectives are like blank cartridge. They impress a vain people, including the birds of the air, but they do no execution.

At the same time, let me admit that I deeply sympathize with the irritated users of the impolite phrase "petty artificialities." For it does at any rate show a "divine discontent"; it does prove a high dissatisfaction with conditions which at best are not the final expression of the eternal purpose. It does make for a sort of crude and churlish righteousness. I well know that feeling which induces one to spit out savagely the phrase "petty artificialities of modern life." One has it usually either on getting up or on going to bed. What a petty artificial business it is, getting up, even for a male! Shaving! Why shave? And then going to a drawer and choosing a necktie. Fancy an immortal soul, fancy a fragment of the eternal and indestructible energy, which exists from everlasting to everlasting, deliberately expending its activity on the choice of a necktie! Why a necktie? Then one goes downstairs and exchanges banal phrases with other immortals. And one can't start breakfast immediately, because some sleepy mortal is late.

Why babble? Why wait? Why not say straight out: "Go to the deuce, all of you! Here it's nearly ten o'clock, and me anxious to begin living the higher life at once instead of fiddling around in petty artificialities. Shut up, every one of you. Give me my bacon instantly, and let me gobble it down quick and be off. I'm sick of your ceremonies!" This would at any rate not be artificial. It would save time. And if a similar policy were strictly applied through the day, one could retire to a well-earned repose in the full assurance that the day had been simplified. The time for living the higher life, the time for pushing forward those vast schemes of self-improvement which we all cherish, would decidedly have been increased. One would not have that maddening