“It is easy, in the world, to live after the world’s opinion,” says Emerson; “it is easy in solitude to live after our own; but the great man is he who, in the midst of a crowd, keeps with perfect sweetness the independence of solitude.”

In this logical rounding of his thought, the master has given us a rule of conduct based on self-confidence, the result of vigorous mind-training and the exchange of opinion.

Every slave to public opinion lives irresponsibly, because he fails to possess his own soul, is incapable of inward control, and unable to arrive at an independent view.

To be checked by public opinion means the abandonment of mental effort, the surrender of the “I”; it means resigning oneself to become mere reflection, a nonentity.

Not to everyone is it given to be able to brave public opinion; only a few have the force to throw off social conventions.

One of the conditions permitting of contempt of public opinion is to have no need of anyone, both from the point of view of material existence and of moral status. I am not speaking of those on whom fortune has smiled from their birth, but of the great majority who, lacking firmness of character and matured personality, obey blindly as circumstances dictate.

What is public opinion if not a collection of incongruous judgments turned to general use, rules followed from force of custom, hypocritical virtues, lies in disguise? And why should not I hold to my own private view, in spite of current opinion, if, in the consciousness of pure intention, wisdom in action, I show forth in my conduct the precepts guiding my life?

Is public opinion responsible for my mistakes? Am I less good, less just, less loyal because unshackled by imitation, lack of originality, and affectation? Why, then, should I deprive myself of honest happiness for fear opinion should turn against me?

Why should I bow to circumstances which I have not created? Why, once more, should I not be myself?

The desire for general approbation is a sign of weakness, a defect of the mind and conscience. It is allowing someone else to know your duty better than yourself and force upon you preconceived notions, neutral, limited ideas of action and thought.

Woe betide those who fall under such influence. They resign themselves to an existence of mental wretchedness, painfully dragging out their days in hesitation and spiritual cowardice, never able to realise that public opinion has no moral worth, but, though varying according to country, conditions, and training, is nevertheless intolerant, mean, and arbitrary everywhere.

The careless judgments given by public opinion always assume too much, and are not the result of harmony between conduct and principle on the part of those who form them. We should show ourselves fearlessly for what we are, speak our own language with sincerity, express our thought directly to-day, to-morrow, the day after to-morrow. Even if we contradict ourselves on certain points, that is but a proof of our readiness to be better, more just. To be true to oneself is the great secret of personality, and prevents all fear of our neighbour.

A matured, steadfast spirit, a sound brain given to meditation, a conscience sharpened by training, constitute a character which can afford to despise public opinion, and command an entrance for itself to all the paths of life.

This state of individualism does not imply systematic opposition to the customs of the day. It is not hostile to society, but it enables one to shake off the yoke of public opinion, and assert with sweetness his personality.