The Collected Works of Dale Carnegie. Dale Carnegie
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lost in a somber wood, suddenly meet the shadowy figures of a youth and a maid. Some mysterious fascination fixes the gaze and stills the hearts of the wanderers, and their amazement deepens into awe as they gradually recognize themselves as once they were; the soft bloom of youth upon their rounded cheeks, the dewy light of hope in their trusting eyes, exulting confidence in their springing step, themselves blithe and radiant with the glory of the dawn. Today, and here, we meet ourselves. Not to these familiar scenes alone—yonder college-green with its reverend traditions; the halcyon cove of the Seekonk, upon which the memory of Roger Williams broods like a bird of calm; the historic bay, beating forever with the muffled oars of Barton and of Abraham Whipple; here, the humming city of the living; there, the peaceful city of the dead;—not to these only or chiefly do we return, but to ourselves as we once were. It is not the smiling freshmen of the year, it is your own beardless and unwrinkled faces, that are looking from the windows of University Hall and of Hope College. Under the trees upon the hill it is yourselves whom you see walking, full of hopes and dreams, glowing with conscious power, and "nourishing a youth sublime;" and in this familiar temple, which surely has never echoed with eloquence so fervid and inspiring as that of your commencement orations, it is not yonder youths in the galleries who, as they fondly believe, are whispering to yonder maids; it is your younger selves who, in the days that are no more, are murmuring to the fairest mothers and grandmothers of those maids.
Happy the worn and weary man and woman in the picture could they have felt their older eyes still glistening with that earlier light, and their hearts yet beating with undiminished sympathy and aspiration. Happy we, brethren, whatever may have been achieved, whatever left undone, if, returning to the home of our earlier years, we bring with us the illimitable hope, the unchilled resolution, the inextinguishable faith of youth.
—George William Curtis.
QUESTIONS AND EXERCISES
1. Clip from any source ten anecdotes and state what truths they may be used to illustrate.
2. Deliver five of these in your own language, without making any application.
3. From the ten, deliver one so as to make the application before telling the anecdote.
4. Deliver another so as to split the application.
5. Deliver another so as to make the application after the narration.
6. Deliver another in such a way as to make a specific application needless.
7. Give three ways of introducing an anecdote, by saying where you heard it, etc.
8. Deliver an illustration that is not strictly an anecdote, in the style of Curtis's speech on page 259.
9. Deliver an address on any public character, using the forms illustrated in this chapter.
10. Deliver an address on some historical event in the same manner.
11. Explain how the sympathies and viewpoint of the speaker will color an anecdote, a biography, or a historical account.
12. Illustrate how the same anecdote, or a section of a historical address, may be given two different effects by personal prejudice.
13. What would be the effect of shifting the viewpoint in the midst of a narration?
14. What is the danger of using too much humor in an address? Too much pathos?
FOOTNOTES:
[24] How to Attract and Hold an Audience, J. Berg Esenwein.
CHAPTER XXII
INFLUENCING BY SUGGESTION
Sometimes the feeling that a given way of looking at things is undoubtedly correct prevents the mind from thinking at all.... In view of the hindrances which certain kinds or degrees of feeling throw into the way of thinking, it might be inferred that the thinker must suppress the element of feeling in the inner life. No greater mistake could be made. If the Creator endowed man with the power to think, to feel, and to will, these several activities of the mind are not designed to be in conflict, and so long as any one of them is not perverted or allowed to run to excess, it necessarily aids and strengthens the others in their normal functions.
—Nathan C. Schaeffer, Thinking and Learning to Think.
When we weigh, compare, and decide upon the value of any given ideas, we reason; when an idea produces in us an opinion or an action, without first being subjected to deliberation, we are moved by suggestion.
Man was formerly thought to be a reasoning animal, basing his actions on the conclusions of natural logic. It was supposed that before forming an opinion or deciding on a course of conduct he weighed at least some of the reasons for and against the matter, and performed a more or less simple process of reasoning. But modern research has shown that quite the opposite is true. Most of our opinions and actions are not based upon conscious reasoning, but are the result of suggestion. In fact, some authorities declare that an act of pure reasoning is very rare in the average mind. Momentous decisions are made, far-reaching actions are determined upon, primarily by the force of suggestion.
Notice that word "primarily," for simple thought, and even mature reasoning, often follows a suggestion accepted in the mind, and the thinker fondly supposes that his conclusion is from first to last based on cold logic.
The Basis of Suggestion
We must think of suggestion both as an effect and as a cause. Considered as an effect, or objectively, there must be something in the hearer that predisposes him to receive suggestion; considered as a cause, or subjectively, there must be some methods by which the speaker can move upon that particularly susceptible attitude of the hearer. How to do this honestly and fairly is our problem—to do it dishonestly and trickily, to use suggestion to bring about conviction and action without a basis of right and truth and in a bad cause, is to assume the terrible responsibility that must fall on the champion of error. Jesus scorned not to use suggestion so that he might move men to their benefit, but every vicious trickster has adopted the same means to reach base ends. Therefore honest men will examine well into their motives and into the truth of their cause, before seeking to influence men by suggestion.
Three fundamental conditions make us all susceptive to suggestion:
We naturally respect authority. In every mind this is only a question of degree, ranging from the subject who is easily hypnotized to the stubborn mind that fortifies itself the more strongly with every assault upon its opinion. The latter type is almost immune to suggestion.
One of the singular things about suggestion is that it is rarely a fixed quantity. The mind that is receptive to the authority of a certain person may prove inflexible to another; moods and environments that produce hypnosis readily in one instance may be entirely inoperative in another; and some minds can scarcely ever be thus moved. We do know, however, that the feeling of the subject that authority—influence, power, domination, control, whatever you wish to call it—lies in the person of the suggester, is the basis of all suggestion.
The extreme force of this influence is demonstrated in hypnotism. The hypnotic subject is told that he is in the water; he accepts the statement as true and makes swimming motions. He is told that a band is marching down the street, playing "The Star Spangled Banner;" he declares he hears the music, arises and stands with head bared.
In the same way some speakers are able to achieve a modified hypnotic effect upon their audiences. The hearers will applaud measures and ideas which, after individual reflection, they will repudiate unless such reflection brings the conviction