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and variety of situations〃； and that from the union of these arise
〃individual vigour and manifold diversity；〃 which combine themselves
in 〃originality。〃*
* The Sphere and Duties of Government； from the German of Baron
Wilhelm von Humboldt； pp。 11…13。
Little； however； as people are accustomed to a doctrine like that of
Von Humboldt； and surprising as it may be to them to find so high a
value attached to individuality； the question； one must nevertheless
think； can only be one of degree。 No one's idea of excellence in
conduct is that people should do absolutely nothing but copy one
another。 No one would assert that people ought not to put into their
mode of life； and into the conduct of their concerns； any impress
whatever of their own judgment； or of their own individual
character。 On the other hand； it would be absurd to pretend that
people ought to live as if nothing whatever had been known in the
world before they came into it； as if experience had as yet done
nothing towards showing that one mode of existence or of conduct； is
preferable to another。 Nobody denies that people should be so taught
and trained in youth as to know and benefit by the ascertained results
of human experience。 But it is the privilege and proper condition of a
human being； arrived at the maturity of his faculties； to use and
interpret experience in his own way。 It is for him to find out what
part of recorded experience is properly applicable to his own
circumstances and character。 The traditions and customs of other
people are； to a certain extent； evidence of what their experience has
taught them； presumptive evidence； and as such； have a claim to his
deference： but； in the first place； their experience may be too
narrow； or they may not have interpreted it rightly。 Secondly； their
interpretation of experience may be correct； but unsuitable to him。
Customs are made for customary circumstances and customary characters；
and his circumstances or his character may be uncustomary。 Thirdly；
though the customs be both good as customs； and suitable to him； yet
to conform to custom； merely as custom； does not educate or develop in
him any of the qualities which are the distinctive endowment of a
human being。 The human faculties of perception； judgment；
discriminative feeling； mental activity； and even moral preference；
are exercised only in making a choice。 He who does anything because it
is the custom makes no choice。 He gains no practice either in
discerning or in desiring what is best。 The mental and moral； like the
muscular powers； are improved only by being used。 The faculties are
called into no exercise by doing a thing merely because others do
it； no more than by believing a thing only because others believe
it。 If the grounds of an opinion are not conclusive to the person's
own reason； his reason cannot be strengthened； but is likely to be
weakened； by his adopting it： and if the inducements to an act are not
such as are consentaneous to his own feelings and character （where
affection； or the rights of others； are not concerned） it is so much
done towards rendering his feelings and character inert and torpid；
instead of active and energetic。
He who lets the world； or his own portion of it； choose his plan
of life for him； has no need of any other faculty than the ape…like
one of imitation。 He who chooses his plan for himself； employs all his
faculties。 He must use observation to see； reasoning and judgment to
foresee； activity to gather materials for decision； discrimination
to decide； and when he has decided； firmness and self…control to
hold to his deliberate decision。 And these qualities he requires and
exercises exactly in proportion as the part of his conduct which he
determines according to his own judgment and feelings is a large
one。 It is possible that he might be guided in some good path； and
kept out of harm's way； without any of these things。 But what will
be his comparative worth as a human being？ It really is of importance；
not only what men do； but also what manner of men they are that do it。
Among the works of man； which human life is rightly employed in
perfecting and beautifying； the first in importance surely is man
himself。 Supposing it were possible to get houses built； corn grown；
battles fought； causes tried； and even churches erected and prayers
said； by machinery… by automatons in human form… it would be a
considerable loss to exchange for these automatons even the men and
women who at present inhabit the more civilised parts of the world；
and who assuredly are but starved specimens of what nature can and
will produce。 Human nature is not a machine to be built after a model；
and set to do exactly the work prescribed for it； but a tree； which
requires to grow and develop itself on all sides； according to the
tendency of the inward forces which make it a living thing。
It will probably be conceded that it is desirable people should
exercise their understandings； and that an intelligent following of
custom； or even occasionally an intelligent deviation from custom；
is better than a blind and simply mechanical adhesion to it。 To a
certain extent it is admitted that our understanding should be our
own： but there is not the same willingness to admit that our desires
and impulses should be our own likewise； or that to possess impulses
of our own； and of any strength； is anything but a peril and a
snare。 Yet desires and impulses are as much a part of a perfect
human being as beliefs and restraints： and strong impulses are only
perilous when not properly balanced； when one set of aims and
inclinations is developed into strength； while others； which ought
to co…exist with them； remain weak and inactive。 It is not because
men's desires are strong that they act ill； it is because their
consciences are weak。 There is no natural connection between strong
impulses and a weak conscience。 The natural connection is the other
way。 To say that one person's desires and feelings are stronger and
more various than those of another； is merely to say that he has
more of the raw material of human nature； and is therefore capable；
perhaps of more evil； but certainly of more good。 Strong impulses
are but another name for energy。 Energy may be turned to bad uses； but
more good may always be made of an energetic nature； than of an
indolent and impassive one。 Those who have most natural feeling are
always those whose cultivated feelings may be made the strongest。
The same strong susceptibilities which make the personal impulses
vivid and powerful； are also the source from whence are generated
the most passionate love of virtue； and the sternest self…control。
It is through the cultivation of these that society both does its duty
and protects its interests： not by rejecting the stuff of which heroes
are made； because it knows not how to make them。 A person whose
desires and impulses are his own… are the expression of his own
nature； as it has been developed and modified by his own culture… is
said to have a character。 One whose desires and impulses are not his
own； has no character； no more than a steam…engine has a character。
If； in addition to being his own； his impulses are strong； and are
under the government of a strong will； he has an energetic character。
Whoever thinks that individuality of desires and impulses should not
be encouraged to unfold itself； must maintain that society has no need
of strong natures…is not the better for containing many persons who
have much character…and that a high general average of energy is not
desirable。
In some early states of society； these forces might be； and were；
too much ahead of the power which society then possessed of
disciplining and controlling them。 There has been a time when the
element of spontaneity and individuality was in excess； and the social
principle had a hard struggle with it。 The difficulty then was to
induce men of strong bodies or minds to pay obedience to any rules
which required them to control their impulses。 To overcome this
difficulty； law and discipline； like the Popes struggling against
the Emperors； asserted a power over the whole man； claiming to control
all his life in order to control his character…which society had not
found any other sufficient means of binding。 But society has now
fairly got the better of individuality； and the danger which threatens
human nature is not the excess； but the deficiency； of personal
impulses and preferences。 Things are vastly changed since the passions
of those who were strong by station or by personal endowment were in a
state of habitual rebellion against laws and ordinances； and
required to be