The Bossier banner. [volume] (Bellevue, Bossier Parish, La.) 1859-1952, 1907-09-12
SELF-DECEPTION.

One of the common weaknesses OF WdH-
kind is the practice of self-deceptlon. 1t
takes many forms and is sometimes very
injurious. When, for example, man de-
ceives himself as to his abilities and I'M
portance he is, by the degree to which he
misjudges his powers, untitled to learn.
The first step toward the acquisition OF
knowledge is the realization of ones lgno-
rance. Humility by itself will not advance
one, but proper sense of ones dehclen-
cies. combined with a desire to learn,
qualities for the acqulslon OF more knowi-
edge. He who deceives himself becomes
vain and rejects the advice and assistance
of those who might befriend him. He not
only deprives himself of the stimulus to be
obtained from self consciousness OF faults,
but deprives himself also of the help OF
those who would be glad to aid him If he
should acknowledge his deficiencies.
Another form of self-deception and one
that is very common is that which relates
to motives of action. The selfish man very
often tries to explain his conduct to himself
in way that shall do the least violence to
his sense of right. Knowing as he does
that he is governed by his own selfish de-
sires, he has some difficulty at times in
persuading himself that what he does is for
the benefit of others, but with little prac-
tice he learns how to still the voice OF con-
science and aggravates an original fault by
hiding it from his own view. When mean
action is contemplated from which one
naturally shrinks, self-deception is neces-
sary if it is to be carried out. The idea
of an inward monitor was no doubt sug-
gested by experience with the struggle that
arises in ones mind under such circum-
stances Again and again thought turns
upon the subject, and the question seems
to be argued by two separate persons within
the one organism. That which is known
as conscience is frank and sometimes blunt,
but the Ego is ready with all sorts of ar
guments, many of them sophistical, to
silence conscience. The meanness is justi-
fled as necessary or as proper act OF re-
talation or a false view is taken of it that
it may be excused. The moment the strug-
gle begins one should be on the guard
against self-deception, give ear to the
voice of conscience and avoid entrance
upon struggle against it. For at that
moment the mind sees clearly the relations
of things. If the debate is allowed to go
on the issue is sure to be diverted or be
clouded, and self-deception will follow.
An evil effect follows, for the conscience
being once stilled is harder to awaken, and
ultimately, if repeatedly disregarded be-
comes as dead. Nomore healthful mental
state exists than that which permits frank
examination of ones motives, with the
purpose to keep ones actions true to
cultivated sense of right and justice. tits
doubtful whether self-deception is ever
complete, but it may be carried so far that
the victim of it is unable to see as clearly
as other people the motives of his own
conduct. He no longer governs himself,
but becomes the plaything of other people
more acute than himself respecting his own
disposition, his abilities and his weaknesses.
Mems vanities are played upon only be-
cause they are self-deceived. They think
themselves possessed of some abilities of
which they are barren, and other people
humoring that self-deception and aggra-
waiting that vanity, induce them by flattery
to do things which, if they judged them
selves Alright, they would not do. "Know
thyself . is a good motto, for, as matter
of course, one who knows himself cannot
be self-deceived.