Self-Help

Self-Help

Samuel Smiles

“The worth of a State, in the long run, is the worth of the individuals composing it.”—J. S. Mill.

“We put too much faith in systems, and look too little to men.”—B. Disraeli.

“HEAVEN helps those who help themselves” is a well-tried maxim, embodying in a small compass the results of vast human experience. The spirit of self-help is the root of all genuine growth in the individual; and, exhibited in the lives of many, it constitutes the true source of national vigour and strength. Help from without is often enfeebling in its effects, but help from within invariably invigorates. Whatever is done for men or classes, to a certain extent takes away the stimulus and necessity of doing for themselves; and where men are subjected to over-guidance and over-government, the inevitable tendency is to render them comparatively helpless.

Even the best institutions can give a man no active help. Perhaps the most they can do is, to leave him free to develop himself and improve his individual condition. But in all times men have been prone to believe that their happiness and well-being were to be secured by means of institutions rather than by their own conduct. Hence the value of legislation as an agent in human advancement has usually been much over-estimated. To constitute the millionth part of a Legislature, by voting for one or two men once in three or five years, however conscientiously this duty may be performed, can exercise but little active influence upon any man’s life and character. Moreover, it is every day becoming more clearly understood, that the function of Government is negative and restrictive, rather than positive and active; being resolvable principally into protection—protection of life, liberty, and property. Laws, wisely administered, will secure men in the enjoyment of the fruits of their labour, whether of mind or body, at a comparatively small personal sacrifice; but no laws, however stringent, can make the idle industrious, the thriftless provident, or the drunken sober. Such reforms can only be effected by means of individual action, economy, and self-denial; by better habits, rather than by greater rights.

The Government of a nation itself is usually found to be but the reflex of the individuals composing it. The Government that is ahead of the people will inevitably be dragged down to their level, as the Government that is behind them will in the long run be dragged up. In the order of nature, the collective character of a nation will as surely find its befitting results in its law and government, as water finds its own level. The noble people will be nobly ruled, and the ignorant and corrupt ignobly. Indeed all experience serves to prove that the worth and strength of a State depend far less upon the form of its institutions than upon the character of its men. For the nation is only an aggregate of individual conditions, and civilization itself is but a question of the personal improvement of the men, women, and children of whom society is composed.

National progress is the sum of individual industry, energy, and uprightness, as national decay is of individual idleness, selfishness, and vice. What we are accustomed to decry as great social evils, will, for the most part, be found to be but the outgrowth of man’s own perverted life; and though we may endeavour to cut them down and extirpate them by means of Law, they will only spring up again with fresh luxuriance in some other form, unless the conditions of personal life and character are radically improved. If this view be correct, then it follows that the highest patriotism and philanthropy consist, not so much in altering laws and modifying institutions, as in helping and stimulating men to elevate and improve themselves by their own free and independent individual action.

It may be of comparatively little consequence how a man is governed from without, whilst everything depends upon how he governs himself from within. The greatest slave is not he who is ruled by a despot, great though that evil be, but he who is the thrall of his own moral ignorance, selfishness, and vice. Nations who are thus enslaved at heart cannot be freed by any mere changes of masters or of institutions; and so long as the fatal delusion prevails, that liberty solely depends upon and consists in government, so long will such changes, no matter at what cost they may be effected, have as little practical and lasting result as the shifting of the figures in a phantasmagoria. The solid foundations of liberty must rest upon individual character; which is also the only sure guarantee for social security and national progress. John Stuart Mill truly observes that “even despotism does not produce its worst effects so long as individuality exists under it; and whatever crushes individuality is despotism, by whatever name it be called.”

“Le travail et la Science sont désormais les maîtres du monde.”—De Salvandy.

“Deduct all that men of the humbler classes have done for England in the way of inventions only, and see where she would have been but for them.”—Arthur Helps.

ONE of the most strongly-marked features of the English people is their spirit of industry, standing out prominent and distinct in their past history, and as strikingly characteristic of them now as at any former period. It is this spirit, displayed by the commons of England, which has laid the foundations and built up the industrial greatness of the empire. This vigorous growth of the nation has been mainly the result of the free energy of individuals, and it has been contingent upon the number of hands and minds from time to time actively employed within it, whether as cultivators of the soil, producers of articles of utility, contrivers of tools and machines, writers of books, or creators of works of art. And while this spirit of active industry has been the vital principle of the nation, it has also been its saving and remedial one, counteracting from time to time the effects of errors in our laws and imperfections in our constitution.

The career of industry which the nation has pursued, has also proved its best education. As steady application to work is the healthiest training for every individual, so is it the best discipline of a state. Honourable industry travels the same road with duty; and Providence has closely linked both with happiness. The gods, says the poet, have placed labour and toil on the way leading to the Elysian fields. Certain it is that no bread eaten by man is so sweet as that earned by his own labour, whether bodily or mental. By labour the earth has been subdued, and man redeemed from barbarism; nor has a single step in civilization been made without it. Labour is not only a necessity and a duty, but a blessing: only the idler feels it to be a curse. The duty of work is written on the thews and muscles of the limbs, the mechanism of the hand, the nerves and lobes of the brain—the sum of whose healthy action is satisfaction and enjoyment. In the school of labour is taught the best practical wisdom; nor is a life of manual employment, as we shall hereafter find, incompatible with high mental culture.

Hugh Miller, than whom none knew better the strength and the weakness belonging to the lot of labour, stated the result of his experience to be, that Work, even the hardest, is full of pleasure and materials for self-improvement. He held honest labour to be the best of teachers, and that the school of toil is the noblest of schools—save only the Christian one,—that it is a school in which the ability of being useful is imparted, the spirit of independence learnt, and the habit of persevering effort acquired. He was even of opinion that the training of the mechanic,—by the exercise which it gives to his observant faculties, from his daily dealing with things actual and practical, and the close experience of life which he acquires,—better fits him for picking his way along the journey of life, and is more favourable to his growth as a Man, emphatically speaking, than the training afforded by any other condition.

The array of great names which we have already cursorily cited, of men springing from the ranks of the industrial classes, who have achieved distinction in various walks of life—in science, commerce, literature, and art—shows that at all events the difficulties interposed by poverty and labour are not insurmountable. As respects the great contrivances and inventions which have conferred so much power and wealth upon the nation, it is unquestionable that for the greater part of them we have been indebted to men of the humblest rank. Deduct what they have done in this particular line of action, and it will be found that very little indeed remains for other men to have accomplished.