We have seen that we can learn what is right and wrong only by aid
received from the experience of our fellow‐beings around us.
But in order to this, there are certain virtues which are both difficult
and indispensable. In studying the history of mind, it will be seen that
the higher the grade of intellect and the greater its culture, the
stronger is the love of intellectual supremacy and the more energetic the
pride of opinion. It is a fact which none will dispute, that, as the
general rule, having some exceptions, the class of minds most highly
endowed by native talent and acquired culture, are most unwilling to take
the attitude of _learners_ toward their associates, and still more toward
their inferiors in these endowments. When this pride of intellect and of
opinion is combined with benevolence of disposition and with sensitiveness
of conscience, there is nothing more difficult than to “become as a little
child” in learning truth and duty. For the more benevolence and
conscientiousness, the greater the unwillingness to be put in the wrong.
And yet, in the smallest sphere of life, between every individual and his
neighbors, thousands of questions of right and wrong turn on how our words
and actions will affect the happiness of those around; and there is no
possibility of settling such questions but by leaving every person at
liberty to communicate freely what does, or does not, give them pain or
pleasure, and thus teach others how to make happiness and save from pain.
In order to this, it is indispensable that every one be made to understand
that our chief aim is to make happiness the best and right way, and that
for this end we wish to have a perfectly free expression of wishes and
opinions. For if it is perceived that irritability and alienation result
from such a course, all those around us will conceal their feelings and
opinions, and thus, for want of a true knowledge of circumstances, we
shall “walk in darkness,” because we are not willing to be told the truths
that put us in the wrong or expose our mistakes.
The same free expression of opinion and protest against all wrong, are as
indispensable to the discovery of those rules of right and wrong, that are
to be evolved from the general experience. Every man, woman and child in
the commonwealth, should be perfectly free to set forth their opinions,
experience, and reasoning, for the purpose of finding out what is best for
the whole. Nor should they be withheld by the fear that such a course
would place a parent, a brother, a friend, or a party in the wrong, and
expose those dearest to us to blame. For the true happiness of each and
all is to be secured by a knowledge of the truth, and often such knowledge
can be gained only by exposing the evil results of courses that are
pursued by the best and most conscientious persons.
In carrying out this principle, there must be discretion exercised as to
_time_ and _manner_ of performing the duty; and there are some
_limitations_ to be recognized, which are matters of _expediency_. For
example, a man must seek the best time to expose what is wrong, and he
must seek to do it in a manner that will secure the good aimed at with the
least possible evil. And if it can be done better by the agency of
another, the aid of that other should be invoked.
So in regard to limitations, what is strictly personal should be confined
to the party who alone is concerned. What relates solely to the family
concerns should be confined to the family. Nor should any wrongs or
dissensions be brought before the public except those in which the public
welfare is involved.
But with these limitations it is the demand of reason and common sense,
that every man, woman and child freely protest against all that they
believe to be wrong in opinion or conduct.
In taking such a course, every man’s success in discovering and
propagating the truth will depend very much on the spirit with which it is
attempted. If it is done in a self‐sufficient, dictatorial, and
denunciatory mode, the inevitable result will be to arouse those passions
and prejudices which are most effectual in blinding the mind in
discovering truth.
If, on the contrary, it is attempted with the humility, meekness and
benevolence which are befitting ignorant, fallible and short‐sighted
beings, encompassed with such appalling difficulties and dangers, the most
favorable of all influences will be exerted to secure a patient and candid
attention.
Still, so sensitive are men to all implications of their motives or
conduct, so unwilling are they to acknowledge themselves mistaken, that
the faithful discharge of the duty of protesting against wrong, will
always be attended with more or less of ill‐will and bad passions.
In view of the above, if we were to predict what would be the _first_
preliminary teaching of a messenger from the Creator imparting to us the
true way of happiness‐making, we should say, reasoning from the experience
of life, it would read thus:
“Blessed are the _poor in spirit_;” that is, those who feel their poverty
of mind as to the knowledge required for right action.
“Blessed are they that _mourn_;” that is, those who are troubled by this
want.
“Blessed are the _meek_;” that is, those that can quietly and patiently
bear reproof and fault‐finding.
“Blessed are they which do hunger and thirst after righteousness;” that
is, those who are as earnest to find the right way of happiness‐making as
the hungry and thirsty are for food and drink.
“Blessed are the _happiness‐makers_.”(9)
“Blessed are they which are persecuted for righteousness’ sake;” that is,
those who are willing to _suffer_ for the right.