2. Here we must consider other, related qualities. The office of intelligence is to adjust man to a complex world, to furnish pathways to a goal which instinct perhaps chooses. Suppose a goal reached,--say marriage is entered upon with the one that we think is to give us that satisfaction and happiness we long for. The marriage does not so result, either because we have expected too much, or because the partner falls below a reasonable expectation, or because contradictory elements in the natures of the wedded pair cannot be reconciled. Unity is not reached; disunion results, almost, let us say, from the very start. What happens?
Many adjustments may take place. A crude one is that the pair, after much quarreling, decide to separate or become divorced, or on a still cruder, ignoble level, one or the other runs away, deserts the family. A common adjustment, of an anti-social kind, forms the basis of much of modern and ancient literature; the partners seek compensation elsewhere, enter into illicit love affairs and maintain a dual existence which rarely is peaceful or happy. Indeed, the nature of the situation, with outraged conscience and fear of exposure, prevents happiness.
But there are those who in such a situation do what is known as "make the best of it." They avoid quarrels, they keep up the pretense of affection, they seek to discover the good qualities in the mate; they are, as we say, resigned to the situation. To be resigned is to accept an evil with calmness and equanimity, but without energy. Resignation and courage are closely related, though the former is a rather pallid member of the family. The poor and the miserable everywhere practise this virtue; the church has raised it perforce to the most needed of qualities; it is a sort of policy of nonresistance to the evils of the world and one's own lot.
But resignation represents only one type of legitimate adjustment, of sublimation. By sublimation is meant the process of using the energy of a repressed desire and purpose for some "higher" end. Thus in the case of domestic unhappiness the man may plunge himself deeply into work and even be unconscious of the source of his energy. This type of adjustment is thus a form of compensation and is seen everywhere. In the case of many a woman who gives herself over to her children without stint you may find this sublimation against the disappearance of romance, even if no actual unhappiness exists. Where a woman is childless, perforce and not per will, an intense communal activity often develops, leading to good if that activity is intelligent, leading to harm if it is not. For sublimation develops the crank and pest as well as the reformer. In every half-baked reform movement you find those who are striving to sublimate for a thwarted instinct or purpose.[1]
[1] The historian, Higginson, put it well when he said substantially, "There is a fringe of insanity around all reform."
Sublimation is the mark of the personality that will not admit defeat even to itself. The one who does admit defeat becomes resigned or seeks illicit compensation,--other men, other women, drink. Freud and his followers believe that the neurasthenic or hysteric is striving to find compensation through his symptoms or that he seeks to fly from the situation that way. I believe that the symptoms of the neurasthenic and hysteric often find a use in this way, but are not caused by an effort for compensation. That is, a neurasthenic may learn that his or her pains or aches give advantages in sympathy, relief from hard tasks or disagreeable situations; that they cover up or are an excuse for failure and inferiority,--but the symptoms arise originally from defects in character or because of the physical and social situation.
Nevertheless, it is well to keep in mind, when dealing with the "nervous," that often enough their weaknesses are related to something they may gain through them. This I have called elsewhere "Will to power through weakness," and it is as old as Adam and Eve. The weak have their wills and their weapons as have the strong.
The highest sublimation, in the face of an insuperable obstacle to purpose or an inescapable life situation, finds a socially useful substitute in philanthropy, kindness, charity, achievement of all sorts; the lowest seeks it in a direct but illicit compensation for the self and in a way that merely increases the social and personal confusion; and a pathological sublimation in part, at least, manifests itself iii sickness. These are the three leading forms, but it must be remembered that there are no pure types in character; a man may sublimate nobly when his domestic happiness is threatened but cheat when his business purposes are blocked; a woman may compensate finely for childlessness but "go all to pieces" because hair is growing on her face and the beauty she cherishes must go. Contradictions of all sorts exist, and he is wise who does not expect too great consistency from himself or others.
3. "Man," says Hocking, "can prolong the vestibule of his desire through infinity." By the vestibule of desire this philosopher means the deferring of satisfaction for any impulse or desire. We love, but we can wait for love's fulfillment; we desire achievement, but we can work and watch the approach of our goal.
Something we desire is directly ahead, almost in our reach,--fame, love, riches, vindication, anything you please from the sensuous to the sublime satisfaction; and then an obstacle, a delay, appears, and the vestibule is lengthened out. A man may even plan for the satisfaction he can never hope to have, and in his greatest ideal that vestibule reaches through eternity.
That quality which enables a man to work and wait, to stand the deferring of hope and desire, is patience. The classic figure of patience sitting on a monument is wrong, for she must sit on the eager desires of man. Nor is patience only the virtue of the good and farseeing, for we find patience in the rogue and schemer.
