SELF-Knowledge, the knowledge of one's own character, abilities, opinions, virtues, and vices. This has always been considered as a difficult though important acquisition. It is difficult, because it is disagreeable to investigate our errors, our faults, and vices; because we are apt to be partial to ourselves, even when we have done wrong; and because time and habitual attention are
Self are requisite to enable us to discover our real character. But these difficulties are more than counterbalanced by the advantages of self-knowledge.
By knowing the extent of our abilities, we shall never rashly engage in enterprises where our ineffectual exertions may be productive of harm: by investigating our opinions, we may discover those which have no foundation, and those also which lead us insensibly into vice. By examining our virtues and vices, we shall learn what principles ought to be strengthened, and what habits ought to be removed.
Man is a rational and intelligent being, capable of great improvement, and liable to great vices. If he act without examining his principles, he may be hurried by blind passion into crime. If he aspire at noble and valuable acquisitions, he must act upon a plan, with deliberation and forethought; for he is not like a vegetable, which attains perfection by the influence of external causes: he has powers within himself which must be exerted, and exerted with judgement, in order to attain the perfection of his nature. To enable him to employ these powers aright, he must know, first, what is his duty; and, secondly, he must often review his principles and conduct, that he may discover whether he is performing his duty, or in what circumstances he has failed. When he finds that he has fallen into error and vice, he will naturally inquire what causes have produced this effect, that he may avoid the same for the time to come. This is the method by which every reformation in religion and science has been produced, and the method by which the arts have been improved. Before Lord Bacon introduced the new way of philosophizing, he must first have considered wherein true philosophy consisted; secondly, he must have inquired in what respects the ancient method of philosophizing was false or useless; and after determining these two points, he was qualified to describe the way by which the study of philosophy could be successfully pursued without deviating into hypothesis and error. Luther found out the errors of the church of Rome by comparing their doctrines with the Scriptures. But had this comparison never been made, the reformation could never have taken place. Without self-knowledge, or without that knowledge of our character which is derived from a comparison of our principles and conduct with a perfect standard of morality, we can never form plans and resolutions, or make any exertion to abandon the vicious habits which we have contracted, and strengthen those virtuous principles in which we are deficient.
As much may be learned from the errors of those who have been in similar situations with ourselves; so many useful cautions may be obtained from our own errors; and he that will remember these, will seldom be twice guilty of the same vice.
It was evidently the intention of Providence that man should be guided chiefly by experience. It is by the observations which we make on what we see passing around us, or from what we suffer in our own person, that we form maxims for the conduct of life. The more minutely therefore we attend to our principles, and the more maxims we form, we shall be the better fitted to attain moral perfection.
With respect to our understanding, to mark the errors which we have fallen into, either by its natural
defects or by negligence, is also of great importance; for the greatest genius and most profound scholar are liable to these errors, and often commit them as well as the weak and illiterate. But by observing them, and tracing them to their causes, they at length acquire an habitual accuracy. It is true, that men of feeble minds can never by knowing their own defects exalt themselves to the rank of genius; but such knowledge will enable them to improve their understandings, and so to appreciate their own powers, as seldom to attempt what is beyond their strength. They may thus become useful members of society; and though they will not probably be admired for their abilities, they will yet escape the ridicule which is poured upon vanity.
It is difficult to lay down precise rules for the acquisition of this self-knowledge, because almost every man is blinded by a fallacy peculiar to himself. But when one has got rid of that partiality which arises from self-love, he may easily form a just estimate of his moral improvements, by comparing the general course of his conduct with the standard of his duty; and if he has any doubt of the extent of his intellectual attainments, he will most readily discover the truth by comparing them with the attainments of others who have been most successful in the same pursuits. Should vanity arise in his mind from such a comparison, let him then compare the extent of his knowledge with what is yet to be known, and he will then be in little danger of thinking of himself more highly than he ought to think. See PREJUDICE and SELF-Partiality.