wish to discover, and to overlook those which we do not wish to be uncovered.
Johnson says: “Affection and Desire put the magnifying end of the telescope to our intellectual eye where our own interests are concerned, and the minimizing end when we are looking at the interests of others for whom we entertain no affection.” Halleck says: “Thought is deflected when it passes through an emotional medium, just as a sunbeam is deflected when it strikes water.” Gulick says: “Our hopes, fears, ambitions, loves and likes are the controlling factors of our lives. The purely mental, logical, or reasoning function is chiefly the servant of our desires and fears.”
That men are influenced more easily, more readily and more frequently through their emotions, desires and affections, than through their reasoning faculties, is well known. The orator, lawyer, statesman and preacher, the salesman and the advertising man, all know that the road to men’s heads runs through men’s hearts. The great orators have been men of emotional power—men who put their hearts into their words,, and thus aroused the hearts of their hearers. Rochefoucauld said: “The passions are the only orators that always succeed.” Henry Clay said: “Caesar controlled men by exciting their fears; Cicero by swaying their passions.” Brooks says: “It is the tender sentiment, the quivering lip, the trembling accent, the moistened eye, that are often the must eloquent pleaders.”
Davenport says: “The cool, rational speaker has little chance beside the skillful orator. The crowd thinks in images, and speech must take this form to be accessible to it … The crowd is united and governed by emotion rather than by reason. Emotion is the natural bond, for men differ less in this respect than in intellect.” Burke said: “There is a moving tone of voice, an impassioned gesture, which affects independently of the things about which they are exerted. So are there words, and certain dispositions of words, which being peculiarly devoted to passionate subjects, and always used by those who are under the influence of any passion, always touch and move us more than those which far more clearly and distinctly express the subject matter. We yield to sympathy what we refuse to description.”
An old writer once said: “Few speakers succeed who attempt merely to make people think—they want to be made to feel. People will pay liberally to be made to feel or to laugh, while they will begrudge a sixpence for instruction or talk that will make them think. The reasons are palpable and plain: it is heart against head; soul against logic; and soul is bound to win every time.” Cardinal Newman once said: “The heart is commonly reached, not through reason, but through the imagination, by means of direct impressions, by descriptions. Persons influence us, voices melt us, deeds inflame us.”
One has but to recall instances of the great influence exerted over the public mind by the emotional appeals to affection or dislike, to prejudices for or against, to desires, ambitions, aspirations, cravings, longings and things eagerly “wanted,” made by orators, politicians, statesmen, actors, and preachers, in order to realize the potent effect of Emotion, Affection and Desire upon men’s thoughts, opinions, beliefs and convictions.
A modern writer says: “A large part of the business of life consists in moving the emotions and desires of men so as to get them to act.” Another says: “The successful man is he who is able to persuade the crowd that he has something that they want; or that they want something that he has.” The successful salesman, advertising man, or any other man who has things to sell other men, all bring into play the force of Desire in those whom they are seeking to interest in their projects. They appeal to the “want” or “want to” side of the mind of men. They play upon men’s sympathies, their prejudices, their hopes, their fears, their desires, their aversions.
Men “do things” and “act” because of the motive power of their emotional nature, particularly in the form of Affection and Desire. This is the only reason impelling or influencing men to “do things.” Were this motive power absent, there would be no action or doing of things; there would be no reason or cause for such action or doing, in that event. We act and do solely because we “like” and “want.” Were the emotional element absent, there would be no element of volition. Without Desire we would make no choices, would exercise no decision, would perform no actions. Without the “want” and “want to,” there would be no “will to do,” and no “doing.” Desire is the motive power of Action; take away the motive power and there cannot be and will not be any movement, activity or volition. Without the motive power of Desire, the machinery of voluntary action ceases to operate, and comes to a complete standstill.
An old writer, whose words have been preserved for us though his name is unknown to the present writers, enunciates a profound truth in the following rather startling statement:
“Every deed that we do, good or bad, is prompted by Desire. We are charitable because we wish to relieve our inner distress at the sight of suffering; or from the urge of sympathy, with its desire to express its nature; or from the desire to be respected in this world, or to secure a comfortable place in the next one. One man is kind because he desires to be kind—because it gives him satisfaction and content to be kind. Another man is unkind because he desires to be so—because it gives him satisfaction and content to be so. One man does his duty because he desires to do it—he obtains a higher emotional satisfaction and content from duty well done than he would from neglecting it in accordance with some opposing desires. Another man yields to the desire to shirk his duty—he obtains greater satisfaction and content from refraining from performing his duty, in favor of doing other and contrary things which possess a greater emotional value to himself.
“The religious man is religious in his actions, because his religious desires are stronger than are his irreligious ones—he finds a greater satisfaction and content in religious actions than in the pursuits of the worldlyminded. The moral man is moral because his moral desires are stronger than his immoral ones—he obtains a greater degree of emotional satisfaction and content in being moral than in being immoral. Everything we do is prompted by Desire in some shape or form, high or low. Man cannot be Desireless, and still act in one way or another—or in any way whatsoever. Desire is the motivepower behind all action—it is a natural law of Life. Everything from the atom to the monad; from the monad to the insect; from the insect to man; from Man to Nature; and possibly from Nature to God; everything from lowest to highest and from highest to lowest—everything that is—is found to act and to do things, to manifest action and to perform work, by reason of the power and force of Desire. Desire is the animating power, the energizing force, and the motivepower in, under, and behind all natural processes, activities and events.”
In order to appreciate fully the influence and power of the emotional states, culminating in Desire, upon the decisions and actions of men, it may be necessary for you to indulge in a little introspective speculation, employing your imagination in the task. You may start out with the assumption that no thing has a greater emotional value to you than any other thing; that you feel no greater desire to attain, possess, or enjoy any one thing more than another; that you do not “want” or “want to” in any particular direction any more than in any other. Admitting the existence of such a state of mind and feeling, you may then proceed logically to create an imaginative picture of the state of affairs certain to result from such mental state.
In such event, you would find that not only would “all things look alike to me,” but that you would feel alike concerning all things. All things having an equal emotional value to you, you would really experience no emotional “wanting,” craving, or desiring for anything. Hunger and thirst having ceased to exist for you; comfort and discomfort would have passed away from you; love and hate, like and dislike, no longer would have any meaning for you. You would quite as willingly starve or suffer extreme thirst as to satisfy hunger or thirst. You would quite as willingly suffer extreme discomfort and pain, as to enjoy comfort and experience pleasure. You would be quite as willing to experience insult, revilement and cruelty directed toward yourself, or those near to you, as you would be to be shown kindness, consideration, respect and kind treatment. Poverty and wealth would alike be valued or not valued by you—one would be quite
