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When and How to Talk of One's Self - part 4


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So much for innermost feelings, properly reserved for intimates, and avoided in company. The second type of personal conversation is one's philosophy of life, one's religious and political opinions. These are an important and large sector of mankind's total talk, and ought to be one's topic much and often. But a person should not thrust his philosophy of life in the face of new acquaintances. The purpose of conversation between close friends is to relieve each other's minds, but between newly-mets it is to become acquainted, to learn to know and trust each other. Therefore, among new acquaintances, the talk ought to cautiously explore areas of agreement, not run head on into the walls of disagreement. It is true, of course, that you do not know a person until you know his philosophy of life — his religion, his politics, his economics. It is also true that you not only want to know it, but you also want to affect it, perhaps bring it into harmony with your own. But you cannot do this until he has known you for a little while and come to trust and like you.

In the final analysis, "selling" one's philosophy of life is really the prize around which all high-class conversation revolves. That is what those conversations were of which we read in Boswell's Life of Johnson and in Eckermann's Conversations of Goethe and even in the Acts of the Apostles. Seeing the truth about life and wanting to share it with others is a much nobler aim than wanting to "cry on someone's shoulder." It is much finer than wanting to share one's personal troubles with others. It is really the highest aim of conversation, possibly the purpose for which God ordained it. It is this function that makes con­versation an oceanic filter plant for the truth. When we try to win people over to our philosophy of life, we do our ideological duty by our fellow men. If each man does his duty well, one has to assume that truth will come off the victor.

But because a man's philosophy is so important to him, it is also a touchy thing, more or less a controversial one. His may not rashly be questioned; yours may not rashly be thrust at him. It is therefore indiscreet, when visiting one's prospective in-laws for the first time, to make such statements as: "I believe in the gold standard"; "Labor unions are the hope of the world"; "For me there is only one party, the Republican"; or, "Peacetime conscription is simply European militarism brought over here." A person needs to be especially careful not to obtrude his basic opinions when he is making the acquaintance of people whose friendship he wants or whom he is likely to meet often. In-laws, for example, are obviously people whose friendship he will try to secure before he should try to win them to his ideas. He will not display his philosophy to his new associates in a new position or in a new club. He will also be very cautious in advancing his pet ideas in any party or gathering which consists more of recent ac­quaintances than of well-tried friends.

Paradoxically, one may advance one's philosophy to com­plete and casual strangers more properly than to partial acquaintances. The smoking car of trains is the proverbial academy where personal philosophies are thrown about enthusiastically among complete and casual strangers. Whereas you should not tell a chance traveling com­panion what is in your heart, you may well tell him what is in your head. The Apostles approached strangers quite directly with their Gospel. Someone you meet casually need not come to like you. But he and you may learn from each other if you get into a political or religious discussion. Naturally, what was previously said about tact and courtesy you will obviously also scrupulously observe with strangers.


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