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Source: The Anarchist Library
Previously published by Ragged Edge Magazine.
Republished with permission from The Anarchist Library.
It would not perhaps be thought, ordinarily, that the man whom physical disabilities have made so helpless that he is unable to
move around among his fellows can bear his lot more happily, even though he suffer pain, and face life with a more cheerful and contented spirit, than can the man whose deformities are merely enough to mark him out from the rest of his fellows without preventing
him from entering with them into most of their common affairs and experiences. But the fact is that the former’s very helplessness makes him content to rest and not to strive. I know a young man so helplessly deformed that he has to be carried about,
who is happy in reading a little, playing chess, taking a course or two in college, and all with the sunniest goodwill in the world, and a happiness that seems strange and unaccountable to my restlessness. He does not cry for the moon.
When one, however, is in full possession of his faculties, and can move about freely, bearing simply a crooked back and an unsightly face, he is perforce drawn into all the currents of life. Particularly if he has his own way in the world
to make, his road is apt to be hard and rugged, and he will penetrate to an unusual depth in his interpretation both of the world’s attitude toward such misfortunes, and of the attitude toward the world which such misfortunes tend to cultivate in men
like him. For he has all the battles of a stronger man to fight, and he is at a double disadvantage in fighting them. He has constantly with him the sense of being obliged to make extra efforts to overcome the bad impression of his physical defects, and he
is haunted with a constant feeling of weakness and low vitality which makes effort more difficult and renders him easily fainthearted and discouraged by failure. He is never confident of himself, because he has grown up in an atmosphere where nobody has been
very confident of him; and yet his environment and circumstances call out all sorts of ambitions and energies in him which, from the nature of his case, are bound to be immediately thwarted. This attitude is likely to keep him at a generally low level of accomplishment
unless he have an unusually strong will, and a strong will is perhaps the last thing to develop under such circumstances.
That vague sense of physical uncomfortableness which is with him nearly every minute
of his waking day serves, too, to make steady application for hours to any particular kind of work much more irksome than it is even to the lazy man. No one but the deformed man can realize just what the mere fact of sitting a foot lower than the normal means
in discomfort and annoyance. For one cannot carry one’s special chair everywhere, to theatre and library and train and schoolroom. This sounds trivial, I know, but I mention it because it furnishes a real, even though usually dim, “background of
consciousness” which one had to reckon with during all one’s solid work or enjoyment. The things that the world deems hardest for the deformed man to bear are perhaps really the easiest of all. I can truthfully say, for instance, that I have never
suffered so much as a pang from the interested comments on my personal appearance made by urchins in the street, nor from the curious looks of people in the street and public places. To ignore this vulgar curiosity is the simplest and easiest thing in the
world. It does not worry me in the least to appear on a platform if I have anything to say and there is anybody to listen. What one does get sensitive to is rather the inevitable way that people, acquaintances and strangers alike, have of discounting in advance
what one does or says.
The deformed man is always conscious that the world does not expect very much from him. And it takes him a long time to see in this a challenge instead of a firm pressing down to a low
level of accomplishment. As a result, he does not expect very much of himself; he is timid in approaching people, and distrustful of his ability to persuade and convince. He becomes extraordinarily sensitive to other people’s first impressions of him.
Those who are to be his friends he knows instantly, and further acquaintance adds little to the intimacy and warm friendship that he at once feels for them. On the other hand, those who do not respond to him immediately cannot by any effort either on his part
or theirs overcome that first alienation.
This sensitiveness has both its good and bad sides. It makes friendship that most precious thing in the world to him, and he finds that he arrives at a much richer and wider
intimacy with his friends than do ordinary men with their light, surface friendships, based on good fellowship or the convenience of the moment. But on the other hand this sensitiveness absolutely unfits him for business and the practice of a profession, where
one must be “all things to all men,” and the professional manner is indispensable to success. For here, where he has to meet a constant stream of men of all sorts and conditions, his sensitiveness to these first impressions will make his case hopeless.
Except with those few who by some secret sympathy will seem to respond, his deformity will stand like a huge barrier between his personality and other men’s. The magical good fortune of attractive personal appearance makes its way almost without effort
in the world, breaking down all sorts of walls of disapproval and lack of interest. Even the homely person can attract by personal charm. But deformity cannot even be charming.
The doors of the deformed
man are always locked, and the key is on the outside. He may have treasures of charm inside, but they will never be revealed unless the person outside cooperates with him in unlocking the door. A friend becomes, to a much greater degree than with the ordinary
man, the indispensable means of discovering one’s own personality. One only exists, so to speak, with friends. It is easy to see how hopelessly such a sensitiveness incapacitates a man for business, professional, or social life, where the hasty and superficial
impression is everything, and disaster is the fate of the man who has not all the treasures of his personality in the front window, where they can be readily inspected and appraised.
It thus takes the deformed
man a long time to get adjusted to his world. Childhood is perhaps the hardest time of all. As a child he is a strange creature in a strange land. It was my own fate to be just strong enough to play about with the other boys, and attempt all their games and
“stunts” without being strong enough actually to succeed in any of them. It never used to occur to me that my failures and lack of skill were due to circumstances beyond my control, but I would always impute them, in consequence of my rigid Calvinistic
bringing-up, I suppose, to some moral weakness of my own. I suffered tortures in trying to learn to skate, to climb trees, to play ball, to conform in general to the ways of the world. I never resigned myself to the inevitable, but overexerted myself constantly
in a grim determination to succeed. I was good at my lessons, and through timidity rather than priggishness, I hope, a very well-behaved boy at school; I was devoted, too, to music, and learned to play the piano pretty well. But I despised my reputation for
excellence in these things, and instead of adapting myself philosophically to the situation, I strove (and have been striving ever since) to do the things I could not.
As I look back now it seems perfectly natural
that I should have followed the standards of the crowd, and loathed my high marks in lessons and deportment, and the concerts to which I was sent by my aunt, and the exhibitions of my musical skill that I had to give before admiring ladies. Whether or not
such an experience is typical of handicapped children, there is tragedy there for those situated as I was. For had I been a little weaker physically, I should have been thrown back on reading omnivorously and cultivating my music, with some possible results;
while if I had been a little stronger, I could have participated in the play on an equal footing with the rest. As it was, I simply tantalized myself, and grew up with a deepening sense of failure, and a lack of pride in what I really excelled at.
When the world become one of dances and parties and social evenings and boy-and-girl attachments — the world of youth — I was to find myself still less adapted to it. And this was the harder to bear because I was
naturally sociable, and all these things appealed tremendously to me. This world of admiration and gayety and smiles and favors and quick interest and companionship, however, is only for the well-begotten and the debonair. It was not through any cruelty or
dislike, I think, that I was refused admittance; indeed they were always very kind about inviting me. But it was more as if a ragged urchin had been asked to come and look through the window at the light and warmth of a glittering party; I was truly in the
world, but not of the world. Indeed there were times when one would almost prefer conscious cruelty to this silent, unconscious, gentle oblivion. And this is the tragedy, I suppose, not only of the deformed, but of all the ill-favored and unattractive to a
greater or less degree. The world of youth is a world of so many conventions, and the abnormal in any direction is so glaringly and hideously abnormal.
Although it took me a long time to understand this,
and I continue to attribute my failure mostly to my own character, trying hard to compensate for my physical deficiencies by skill and cleverness, I suffered comparatively few pangs, and got much better adjusted to this world than to the other, For I was older,
and I had acquired a lively interest in all the social politics; I would get so interested in watching how people behaved, and in sizing them up, that only at rare intervals would I remember that I was really having no hand in the game. This interest just
in the ways people are human has become more and more a positive advantage in my life, and has kept sweet many a situation that might easily have cost me a pang. Not that a person with my disabilities should be a sort of detective, evil-mindedly using his
social opportunities for spying out and analyzing his friends’ foibles, but that, if he does acquire an interest in people quite apart from their relation to him, he may go into society with an easy conscience and a certainty that he will be entertained
and possibly entertaining, even though he cuts a poor enough social figure. He must simply not expect too much.
Perhaps the bitterest struggles of the handicapped man come when he tackles the business world.
If he has to go out for himself to look for work, without fortune, training, or influence, as I personally did, his way will indeed be rugged. His disability will work against him for any position where he must be much in the eyes of men, and his general insignificance
has a subtle influence in convincing those to whom he applies that he is unfitted for any kind of work. As I have suggested, his keen sensitiveness to other people’s impressions of him makes him more than unusually timid and unable to counteract that
fatal first impression by any display of personal force and will. He cannot get his personality over across that barrier. The cards seem stacked against him from the start. With training and influence something might be done, but alone and unaided his case
is almost hopeless. At least, this was my own experience. We were poor relations, and our prosperous relatives thought they had done quite enough for us without sending me through college, and I did not seem strong enough to work my way through (although I
have since done it). I started out auspiciously enough, becoming a sort of apprentice to a musician who had invented a machine for turning out music-rolls. Here, with steady work, good pay, and the comfortable consciousness that I was “helping support
the family,” I got the first pleasurable sensation of self-respect, I think, that I ever had. But with the failure of this business I was precipitated against the real world.
It would be futile to recount
the story of my struggles: how I besieged for nearly two years firm after firm, in search of a permanent position, trying everything in New York in which I thought I had the slightest chance of success, meanwhile making a precarious living by a few music lessons.
The attitude toward me ranged from “You can’t expect us to create a place for you,” to, “How could it enter your head that we should find any use for a man like you?” My situation was doubtless unusual. Few men handicapped as
I was would be likely to go so long without arousing some interest and support in relative or friend. But my experience serves to illustrate the peculiar difficulties that a handicapped man meets if he has his own way to make in the world. He is discounted
at the start: it is not business to make allowances for anybody; and while people were not cruel or unkind, it was the hopeless finality of the thing that filled one’s heart with despair.
of a big city is perhaps the worst possible that a man in such a situation could have. For the thousands of seeming opportunities lead one restlessly on and on, and keep one’s mind perpetually unsettled and depressed. There is a poignant mental torture
that comes with such an experience — the urgent need, the repeated failure, or rather the repeated failure even to obtain a chance to fail, the realization that those at home can ill afford to have you idle, the growing dread of encountering people —
all this is something that those who have never been through it can never realize. Personally I know of no particular way of escape. One can expect to do little by one’s own unaided efforts. I solved my difficulties only by evading them, by throwing
overboard some of my responsibility, and taking the desperate step of entering college on a scholarship. Desultory work is not nearly so humiliating when one is using one’s time to some advantage, and college furnishes an ideal environment where the
things at which a man handicapped like myself can succeed really count. One’s self-respect can begin to grow like a weed.
For at the bottom of all the difficulties of a man like me is really the
fact that his self-respect is so slow in growing up. Accustomed from childhood to being discounted, his self-respect is not naturally very strong, and it would require pretty constant success in a congenial line of work really to confirm it. If he could only
more easily separate the factors that are due to his physical disability from those that are due to his weak will and character, he might more quickly attain self-respect, for he would realize what he is responsible for, and what he is not. But at the beginning
he rarely makes allowances for himself, he is his own severest judge. He longs for a “strong will,” and yet the experience of having his efforts promptly nipped off at the beginning is the last thing on earth to produce that will.
Life, particularly if he is brought into harsh and direct touch with the real world, is a much more complex thing to him than to the ordinary man. Many of his inherited platitudes vanish at the first touch. Life appears to
him as a grim struggle, where ability does not necessarily mean opportunity and success, nor piety sympathy, and where helplessness cannot count on assistance and kindly interest. Human affairs seem to be running on a wholly irrational plan, and success to
be founded on chance as much as on anything. But if he can stand the first shock of disillusionment, he may find himself enormously interested in discovering how they actually do run, and he will want to burrow into the motives of men, and find the reasons
for the crass inequalities and injustices of the world he sees around him. He has practically to construct anew a world of his own, and explain a great many things to himself that the ordinary person never dreams of finding unintelligible at all. He will be
filled with a profound sympathy for all who are despised and ignored in the world. When he has been through the neglect and struggles of a handicapped and ill-favored man himself, he will begin to understand the feelings of all the horde of the unpresentable
and the unemployable, the incompetent and the ugly, the queer and crotchety people who make up so large a proportion of human folk.
We are perhaps too prone to get our ideas and standards of worth from the
successful, without reflecting that the interpretations of life which patriotic legend, copybook philosophy, and the sayings of the wealthy give us are pitifully inadequate for those who fall behind in the race. Surely there are enough people to whom the task
of making a decent living and maintaining themselves and their families in their social class, or of winning and keeping the respect of their fellows, is a hard and bitter task, to make a philosophy gained through personal disability and failure as just and
true a method of appraising the life around us as the cheap optimism of the ordinary professional man. And certainly a kindlier, for it has no shade of contempt or disparagement about it.
It irritates me as if I
had been spoken of contemptuously myself, to hear people called “common” or “ordinary,” or to see that deadly and delicate feeling for social gradations crop out, which so many of our upper-middle-class women seem to have. It makes
me wince to hear a man spoken of as a failure, or to have it said of one that he “doesn’t amount to much.” Instantly I want to know why he has not succeeded, and what have been the forces that have been working against him. He is the truly
interesting person, and yet how little our eager-pressing, onrushing world cares about such aspects of life, and how hideously though unconsciously cruel and heartless it usually is.
Often I had tried in arguments
to show my friends how much of circumstance and chance go to the making of success; and when I reached the age of sober reading, a long series of the works of radical social philosophers, beginning with Henry George, provided me with the materials for a philosophy
which explained why men were miserable and overworked, and why there was on the whole so little joy and gladness among us — and which fixed the blame. Here was suggested a goal, and a definite glorious future, toward which all good men might work. My
own working hours became filled with visions of how men could be brought to see all that this meant, and how I in particular might work some great and wonderful thing for human betterment. In more recent years, the study of history and social psychology and
ethics has made those crude outlines sounder and more normal, and brought them into a saner relation to other aspects of life and thought, but I have not lost the first glow of enthusiasm, nor my belief in social progress as the first right and permanent interest
for every thinking and truehearted man or woman.
I am ashamed that my experience has given me so little chance to count in any way toward either the spreading of such a philosophy or toward direct influence and action. Nor
do I yet see clearly how I shall be able to count effectually toward this ideal. Of one thing I am sure, however: that life will have little meaning for me except as I am able to contribute toward some such ideal of social betterment, if not in deed, then
in word. For this is the faith that I believe we need today, all of us — a truly religious belief in human progress, a thorough social consciousness, an eager delight in every sign and promise of social improvement, and best of all, a new spirit of courage
that will dare. I want to give to the young men whom I see -who, with fine intellect and high principles, lack just that light of the future on their faces that would give them a purpose and meaning in life — to them I want to give some touch of this
philosophy — that will energize their lives, and save them from the disheartening effects of that poisonous counsel of timidity and distrust of human ideals which pours out in steady stream from reactionary press and pulpit.
It is hard to tell just how much of this philosophy has been due to my handicaps. If it is solely to my physical misfortunes that I owe its existence, the price has not been a heavy one to pay. For it has given me something that I should not
know how to be without. For, however gained, this radical philosophy has not only made the world intelligible and dynamic to me, but has furnished me with the strongest spiritual support. I know that many people, handicapped by physical weakness and failure,
find consolation and satisfaction in a very different sort of faith — in an evangelical religion, and a feeling of close dependence on God and dose communion with him. But my experience has made my ideal of character militant rather than long-suffering.
I very early experienced a revulsion against the rigid Presbyterianism in which I had been brought up — a purely intellectual revulsion, I believe, because my mind was occupied for a long time afterward with theological
questions, and the only feeling that entered into it was a sort of disgust at the arrogance of damning so great a proportion of the human race. I read T. W. Higginson’s The Sympathy of Religions with the greatest satisfaction, and attended the Unitarian
Church whenever I could slip away. This faith, while it still appeals to me, seems at times a little too static and refined to satisfy me with completeness. For some time there was a considerable bitterness in my heart at the narrowness of the people who could
still find comfort in the old faith. Reading Buckle and Oliver Wendell Holmes gave me a new contempt for “conventionality,” and my social philosophy still further tortured me by throwing the burden for the misery of the world on these same good
neighbors. And all this, although I think I did not make a nuisance of myself, made me feel a spiritual and intellectual isolation in addition to my more or less effective physical isolation.
days are over. The world has righted itself, and I have been able to appreciate and realize how people count in a social and group capacity as well as in an individual and personal one, and to separate the two in my thinking. Really to believe in human nature
while striving to know the thousand forces that warp it from its ideal development — to call for and expect much from men and women, and not to be disappointed and embittered if they fall short — to try to do good with people rather than to them
-this is my religion on its human side. And if God exists, I think that He must be in the warm sun, in the kindly actions of the people we know and read of, in the beautiful things of art and nature, and in the closeness of friendships. He may also be in heaven,
in life, in suffering, but it is only in these simple moments of happiness that I feel Him and know that He is there.
Death I do not understand at all. I have seen it in its cruelest, most irrational forms, where there
has seemed no excuse, no palliation. I have only known that if we were more careful, and more relentless in fighting evil, if we knew more of medical science, such things would not be. I know that a sound body, intelligent care and training, prolong life,
and that the death of a very old person is neither sad nor shocking, but sweet and fitting. I see in death a perpetual warning of how much there is to be known and done in the way of human progress and betterment. And equally, it seems to me, is this true
of disease. So all the crises and deeper implications of life seem inevitably to lead back to that question of social improvement, and militant learning and doing.
This, then, is the goal of my religion —
the bringing of fuller, richer life to more people on this earth. All institutions and all works that do not have this for their object are useless and pernicious. And this is not to be a mere philosophic precept which may well be buried under a host of more
immediate matters, but a living faith, to permeate one’s thought, and transfuse one’s life. Prevention must be the method against evil. To remove temptation from men, and to apply the stimulus which shall call forth their highest endeavors —
these seem to me the only right principles of ethical endeavor. Not to keep waging the agelong battle with sin and poverty, but to make the air around men so pure that foul lungs cannot breathe it — this should be our noblest religious aim.
Education — knowledge and training — I have felt so keenly my lack of these things that I count them as the greatest of means toward making life noble and happy. The lack of stimulus has tended with me to dissipate
the power which might otherwise have been concentrated in some one productive direction. Or perhaps it was the many weak stimuli that constantly incited me and thus kept me from following one particular bent. I look back on what seems a long waste of intellectual
power, time frittered away in groping and moping, which might easily have been spent constructively. A defect in one of the physical senses often means a keener sensitiveness in the others, but it seems that unless the sphere of action that the handicapped
man has is very much narrowed, his intellectual ability will not grow in compensation for his physical defects. He will always feel that, had he been strong or even successful, he would have been further advanced intellectually, and would have attained greater
command over his powers. For his mind tends to be cultivated extensively, rather than intensively. He has so many problems to meet, so many things to explain to himself, that he acquires a wide rather than a profound knowledge. Perhaps eventually, by eliminating
most of these interests as practicable fields, he may tie himself down to one line of work; but at first he is pretty apt to find his mind rebellious. If he is eager and active, he will get a smattering of too many things, and his imperfect, badly trained
organism will make intense application very difficult.
Now that I have talked a little of my philosophy of life, particularly about what I want to put into it, there is something to be said also of its enjoyment,
and what I may hope to get out of it. I have said that my ideal of character was militant rather than long-suffering. It is true that my world has been one of failure and deficit — I have accomplished practically nothing alone, and can count only two
or three instances where I have received kindly counsel and suggestion; moreover it still seems a miracle to me that money can be spent for anything beyond the necessities without being first carefully weighed and pondered over — but it has not been
a world of suffering and sacrifice, my health has been almost criminally perfect in the light of my actual achievement, and life has appeared to me, at least since my more pressing responsibilities were removed, as a challenge and an arena, rather than a vale
of tears. I do not like the idea of helplessly suffering one’s misfortunes, of passively bearing one’s lot. The Stoics depress me. I do not want to look on my life as an eternal making the best of a bad bargain. Granting all the circumstances,
admitting all my disabilities, I want too to “warm both hands before the fire of life.” What satisfactions I have, and they are many and precious, I do not want to look on as compensations, but as positive goods.
The difference between what the strongest of the strong and the most winning of the attractive can get out of life, and what I can, is after all so slight. Our experiences and enjoyments, both his and mine, are so infinitesimal compared with
the great mass of possibilities; and there must be a division of labor. If he takes the world of physical satisfactions and of material success, I at least can occupy the far richer kingdom of mental effort and artistic appreciation. And on the side of what
we are to put into life, although I admit that achievement on my part will be harder relatively to encompass than on his, at least I may have the field of artistic creation and intellectual achievement for my own. Indeed, as one gets older, the fact of one’s
disabilities fades dimmer and dimmer away from consciousness. One’s enemy is now one’s own weak will, and the struggle is to attain the artistic ideal one has set.
But one must have grown
up, to get this attitude. And that is the best thing the handicapped man can do. Growing up will have given him one of the greatest, and certainly the most durable satisfaction of his life. It will mean at least that he is out of the woods. Childhood has nothing
to offer him; youth little more. They are things to be gotten through with as soon as possible. For he will not understand, and he will not be understood. He finds himself simply a bundle of chaotic impulses and emotions and ambitions, very few of which, from
the nature of the case, can possibly be realized or satisfied. He is bound to be at cross-grains with the world, and he has to look sharp that he does not grow up with a bad temper and a hateful disposition, and become cynical and bitter against those who
turn him away. But grown up, his horizon will broaden; he will get a better perspective, and will not take the world so seriously as he used to, nor will failure frighten him so much. He can look back and see how inevitable it all was, and understand how precarious
and problematic even the best regulated of human affairs may be. And if he feels that there were times when he should have been able to count upon the help and kindly counsel of relatives and acquaintances who remained dumb and uninterested, he will not put
their behavior down as proof of the depravity of human nature, but as due to an unfortunate blindness which it will be his work to avoid in himself by looking out for others when he has the power.
When he has
grown up, he will find that people of his own age and experience are willing to make those large allowances for what is out of the ordinary which were impossible to his younger friends, and that grown-up people touch each other on planes other than the purely
superficial. With a broadening of his own interests, he will find himself overlapping other people’s personalities at new points, and will discover with rare delight that he is beginning to be understood and appreciated — at least to a greater
degree than when he had to keep his real interests hid as something unusual. For he will begin to see in his friends, his music and books, and his interest in people and social betterment, his true life; many of his restless ambitions will fade gradually away,
and he will come to recognize all the more clearly some true ambition of his life that is within the range of his capabilities. He will have built up his world, and have sifted out the things that are not going to concern him, and participation in which will
only serve to vex and harass him. He may well come to count his deformity even as a blessing, for it has made impossible to him at last many things in the pursuit of which he would only fritter away his time and dissipate his interest. He must not think of
“resigning himself to his fate”; above all he must insist on his own personality. For once really grown up, he will find that he has acquired self-respect and personality. Grown-upness, I think, is not a mere question of age, but of being able
to look back and understand and find satisfaction in one’s experience, no matter how bitter it may have been.
So to all who are situated as I am, I would say — Grow up as fast as you can. Cultivate the
widest interests you can, and cherish all your friends. Cultivate some artistic talent, for you will find it the most durable of satisfactions, and perhaps one of the surest means of livelihood as well. Achievement is, of course, on the knees of the gods;
but you will at least have the thrill of trial, and, after all, not to try is to fail. Taking your disabilities for granted, and assuming constantly that they are being taken for granted, make your social intercourse as broad and as constant as possible. Do
not take the world too seriously, nor let too many social conventions oppress you. Keep sweet your sense of humor, and above all do not let any morbid feelings of inferiority creep into your soul. You will find yourself sensitive enough to the sympathy of
others, and if you do not find people who like you and are willing to meet you more than halfway, it will be because you have let your disability narrow your vision and shrink up your soul. It will be really your own fault, and not that of your circumstances.
In a word, keep looking outward; look out eagerly for those things that interest you, for people who will interest you and be friends with you, for new interests and for opportunities to express yourself. You will find that your disability will come to have
little meaning for you, that it will begin to fade quite completely out of your sight; you will wake up some fine morning and find yourself, after all the struggles that seemed so bitter to you, really and truly adjusted to the world.
I am perhaps not yet sufficiently out of the wilderness to utter all these brave words. For, I must confess, I find myself hopelessly dependent on my friends, and my environment. My friends have come to mean more to me than almost anything
else in the world. If it is far harder work for a man in my situation to make friendships quickly, at least friendships once made have a depth and intimacy quite beyond ordinary attachments. For a man such as I am has little prestige; people do not want to
impress him. They are genuine and sincere, talk to him freely about themselves, and are generally far less reticent about revealing their real personality and history and aspirations. And particularly is this so in friendships with young women. I have found
their friendships the most delightful and satisfying of all. For all that social convention that insists that every friendship between a young man and woman must be on a romantic basis is necessarily absent in our case. There is no fringe around us to make
our acquaintance anything but a charming companionship. With all my friends, the same thing is true. The first barrier of strangeness broken down, our interest is really in each other, and not in what each is going to think of the other, how he is to be impressed,
or whether we are going to fall in love with each other. When one of my friends moves away, I feel as if a great hole had been left in my life. There is a whole side of my personality that I cannot express without him. I shudder to think of any change that
will deprive me of their constant companionship. Without friends I feel as if even my music and books and interests would turn stale on my hands. I confess that I am not grown up enough to get along without them.
if I am not yet out of the wilderness, at least I think I see the way to happiness. With health and a modicum of achievement, I shall not see my lot as unenviable. And if misfortune comes, it will only be something flowing from the common lot of men, not from
my own particular disability. Most of the difficulties that flow from that I flatter myself I have met by this time of my twenty-fifth year, have looked full in the face, have grappled with, and find in nowise so formidable as the world usually deems them;
no bar to my real ambitions and ideals.