Writing the "American" Self

1. Love

always give it and you will receive it in abundance

2. Passion

you either have it or you don’t, but if you don’t, find it

3. Trust

if one never gives it, one will never receive it

4. Honor

the ability to keep sacred what is right, through all situations

5. Integrity

Represent yourself well, represent others even better

6. Perseverance

everyone has the capability to achieve it, yet few realize their capability

7. Loyalty

above all be loyal to what is important to you, or you will have nothing of importance

8. Honesty

be true to yourself, and others will be honest in return

9. Leadership

the wisdom to take a stand or a seat

10. Pride

never display it excess, but apply it to everything you do

11. Beauty

never take it for granted, for it never lasts

12. Intelligence

few have it, even fewer demonstrate it

13. Charm

your wing man if tough situations

I tried to create a personal rendition of Benjamin Franklin’s 13 Virtues. Although my version isn’t necessarily based on virtues, it isn’t completely against the idea either. Rather, my list of words gives a new perspective on a way to think about things. My list is a grouping of definitions as well as a manual on how to use them. For instance, I do not define love, but I state that love is something one has to give, before one can receive it. Love has to be given as well as received, otherwise it isn’t love. I realize my one liners may resemble the wording that can be found on any motivational or “deep thought” poster, which may allude to their lameness. But, perhaps I should not even “flatter my vanity” like Franklin to think that my thoughts could even be compared to those, which are made into posters, but then again Franklin turned alright.

In Benjamin Franklin’s Autobiography, his thirteen points of Virtue indicate the notion of striving for “moral Perfection,” which does not always match “Custom” (84). Franklin calls for social etiquette, such as not drinking too much or contributing to a conversation that does not “benefit others or your self” (85). Franklin’s other virtues involve physical cleanliness and smart economical choices (85-86). Franklin deems sex only pertinent for reproduction and “Health”; another interesting virtue is not letting “Trifles” or inevitable pitfalls bring down one’s morality (85). Franklin’s motive behind his virtues is self-improvement and being the best possible version of himself (84-86). He wants to come as close as he can to the “Humility” of “Jesus and Socrates” (86).

Franklin rejects organized religion, and in these virtues, he focuses more on the self than salvation through “the Deity” (82). Using Smith and Watson’s definition on authority, Franklin is pretty bold to assert that his list of virtues improves the “Good” of “Man,” though the community should be attending church services, except for him (82-83). Franklin’s “‘right’” to spout off what he deems virtuous is questionable when he does not practice his own opinions (RA, 237; BF, 83).

Franklin’s beliefs are more contemporary than the Puritans. Puritanism based itself on scripture, and Franklin’s mention of Socrates, one of the most famous Greek philosophers, illustrates his more progressive perspective. The Puritans believed that only a select few would be saved by God, so it did not matter how virtuous one lived their life or not, because it probably would not matter in the long run. Ben Franklin believed in bettering the self through self-examination, going as far as keeping track of his daily “committed” virtues (87). His method puts his “Faults” in print, and he attempts to change how people view him, such as in conversation to not seem so “proud” (90, 94-95). Franklin admits that attaining moral perfection, (the ultimate hurtle is getting over one’s pride) is not realistic (95).

Reading The Autobiography of Benjamin Franklin and comparing it to the spiritual autobiographies of the Puritans has brought to light what Smith and Watson refer to as audience. That is not to say that the juxtaposition of the two styles raises questions as to who the texts are clearly addressed to. Rather, it is interesting to compare the belief systems of the competing texts’ contemporary readers as they relate to the question of self examination vs. self improvement.

At the very beginning of Franklin’s narrative, he admits that his writing may “a good deal gratify [his] own vanity.” Written in 1771, Franklin’s first chapter was produced while Puritan belief was still rampant in America. Franklin believes that vanity “is often productive of good to the possessor.” This represents a fundamental shift from Puritan religious beliefs to a more Jeffersonian mode of thought.

Puritan texts engage in self-examination often with the goal of rooting out their worldly vanity. Oftentimes, Puritan autobiographies include the author chastising themselves for grieving over the loss of a loved one, lamenting that their sadness is misplaced on worldly affections. Obviously, Franklin’s autobiography does not attempt self-examination in the hopes of rooting out his personal vanity. Instead, the autobiography serves as a counter to Puritan spirituality even going so far as to suggest that “it would not be altogether absurd if a man were to thank God for his vanity.”

Sentiments such as this would never be within Puritan writings. Yet Franklin’s autobiography is being produced alongside such spiritual texts. Thus, the existence of the two points to a split within American readership. On one hand, Puritan religious writings were still popular, illustrated as Franklin references revival preaching. On the other, Franklin was a popular colonial figure who was surrounded by like minded founding fathers. Ultimately, the existence of the two different types of texts showcases a literary public divided between religious introspection and pragmatic personal development.

Ben Franklin seems to form his own religious scripts around this idea of self-improvement through self-examination, which would appear to resemble the Puritan method of self-examination by confessing your sins; however, as Franklin recognizes his faults he also recognizes the potential to correct them, thus improving his moral being without feeling so guilt stricken as a Puritan would considering their notion of Total Depravity.  Franklin’s strive for self-improvement manifests itself in several ways: devoting Sundays to studying and self-contemplation rather than observing the Sabbath, creating a list of virtues, recording positive examples of these virtues, and marking his daily faults, which gives him the opportunity to literally erase away his imperfections.  Moral perfection is what every Puritan aspired to obtain and shows in their deep anxiety over the human’s condition of being naturally sinful, but their problem was they couldn’t see the potential to overcome their vices because of the strict Puritan doctrines such as the predestination of the elect and limited atonement.  Franklin’s self-improvement gives him a sense of spiritual satisfaction the same way the Puritan’s used their confessions and conversion stories. Despite his attempts to reach moral perfection, Franklin admits he “fell far short of it, yet…by the Endeavour of it made a better and happier Man,” which is similar to the Puritans sense of gratitude after feeling the grace of God in the interpretation of their conversions (92).  Franklin had religion in mind when he set out to create this list of virtues and track them, even during his process of self-examination he allowed the advice of a Quaker to alter his moral script when pride was introduced and added humility to his list of vices.  His precept to Pride states “Imitate Jesus and Socrates” which I think perfectly sums up Franklin’s theology that combines reason with spiritual morality (86).  Once the list is complied, Franklin believes “that it might be serviceable to People in all Religions” because he deliberately decided against including “any of the distinguishing Tenets of any particular Sect,” granted his justification of this reads as prideful when he says, “I had purposely avoided them; for being fully persuaded of the Utility and Excellence of my Method” (93).  Regardless of his motives for wanting to obtain “moral perfection,” be it for his own self-improvement or that of people of all religions, Franklin adhered to his daily examination with the determination and deep internal reflection as seen in any Puritan confession.