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In the "DALE CARNEGIE Premium Collection," readers are presented with seminal works that have shaped the realms of personal development and interpersonal skills. This collection encapsulates Carnegie's profound insights into human psychology and effective communication, delivered through a conversational and accessible literary style. Drawing on anecdotes, practical advice, and foundational principles from psychology, Carnegie emphasizes the transformative power of empathy and understanding. The collection not only serves as a guiding handbook for mastering social interactions but also reflects the socio-cultural context of early 20th-century America, characterized by burgeoning industrialization and heightened emphasis on self-improvement. Dale Carnegie, an innovative thinker and pioneer in self-help education, was influenced by his upbringing in rural Missouri and his fervent desire to improve the lives of others. Carnegie's own struggles with self-esteem and his experiences in salesmanship laid the groundwork for his later teachings, which prioritize the development of confidence and emotional intelligence. Through his meticulously crafted courses and lectures, Carnegie aimed to equip individuals from all walks of life with tools to navigate social and professional landscapes effectively. This Premium Collection is highly recommended for everyone seeking personal growth and enhanced communication skills. Whether you are a seasoned professional or a student stepping into the workforce, Carnegie's timeless teachings offer invaluable strategies that resonate across generations, making this collection an essential resource for anyone committed to self-improvement and personal excellence.
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Veröffentlichungsjahr: 2023
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DALE CARNEGIE Premium Collection
Table of Contents
Introduction
This Premium Collection gathers four major works by Dale Carnegie, assembled to present the breadth and continuity of his thinking across communication, human relations, personal composure, and historical example. It includes The Art of Public Speaking (1915), How to Win Friends and Influence People (1936), Lincoln the Unknown (1932), and How to Stop Worrying and Start Living (1948). Together, these volumes trace the arc of a teacher and writer who turned practical experience into clear, usable guidance. Brought together in one place, they invite readers to see how Carnegie’s ideas reinforce one another from the podium to the workplace and into everyday life.
Across these volumes, the collection spans several text types: a communication manual, two handbooks in the self-improvement tradition, and a work of narrative biography. The Art of Public Speaking functions as a practical manual for composition and delivery. How to Win Friends and Influence People and How to Stop Worrying and Start Living are instructional guides that combine illustrative anecdotes with actionable rules and exercises. Lincoln the Unknown is narrative nonfiction that interprets a life through vivid episodes. Read together, these genres illuminate not only techniques but also character, turning advice about skills into a broader philosophy of conduct.
Carnegie’s method is relentlessly pragmatic. He builds guidance from concrete situations, short narratives, and carefully framed lessons designed to be tried immediately. He favors plain language, brisk pacing, and direct appeals to the reader, with summaries and review points that support practice. The emphasis is on behavior that can be observed, repeated, and refined. Stories from business, civic life, and personal relationships are presented to clarify principles rather than to ornament them. Across the books, instruction is yoked to action: learn a principle, apply it in a real setting, observe the outcome, and adjust. The approach is iterative, ethical, and practical.
The Art of Public Speaking addresses the foundations of effective speechmaking: preparation, organization, audience awareness, and delivery. It treats the craft of building ideas into a coherent structure, developing a style suited to purpose, and using voice and gesture to reinforce meaning. Attention is given to overcoming stage fright through preparation and practice, to cultivating sincerity rather than theatricality, and to making content memorable through illustrative examples. Rather than reduce rhetoric to ornament, the book connects persuasion to clarity and service, urging speakers to think about the audience’s needs and the value they can provide.
How to Win Friends and Influence People turns to the daily work of relating to others. Its premise is that human relations improve when we attend to perspective, dignity, and shared interests. Carnegie shapes guidance around practical behaviors: listening generously, appreciating contributions, framing suggestions constructively, and building agreements without coercion. The book’s examples come from sales, management, and ordinary conversation, showing how consistent courtesies and well-chosen words can transform outcomes. It is not a manual for manipulation but for cultivating genuine goodwill and effective cooperation, linking personal success to the steady practice of empathy and respect.
How to Stop Worrying and Start Living addresses the inner obstacles that sap energy and initiative. Carnegie structures the book around workable steps for responding to uncertainty and strain: clarifying facts, deciding on a course, acting on it, and limiting the drain of rumination. The tone is calm and practical, inviting readers to conserve attention for tasks within their control and to restore balance through constructive habits. Stories and case studies demonstrate how repeated, small decisions can reduce anxiety’s hold. The emphasis remains on application, so the reader can experiment with techniques and observe incremental gains in steadiness and focus.
Lincoln the Unknown introduces a different but complementary mode: biography used as moral and practical study. Carnegie recounts Abraham Lincoln’s life in swift, scene-driven chapters that emphasize character, resilience, and an enlarging sense of purpose. The narrative does not depend on technical analysis but on human detail that makes Lincoln’s development legible. By tracing the pressures he faced and the qualities he cultivated, the book offers an implicit tutorial in leadership grounded in humility and perseverance. It thereby supplies the collection with an exemplar whose story anchors the advice found in the instructional works.
Beneath the differing subjects lies a shared set of themes. Carnegie insists that growth is possible, that attention to others’ needs enlarges one’s own opportunities, and that disciplined habits of thought support sound action. Communication is framed as service, influence as responsibility, and self-culture as a daily practice rather than a dramatic transformation. The books repeatedly connect outward skill with inward disposition: clarity comes from preparation, persuasion from respect, composure from constructive focus, and leadership from character. In this way, techniques are never isolated tricks; they are expressions of a consistent outlook on human dignity and effort.
Stylistically, Carnegie writes in a clear, conversational register that avoids technical jargon while maintaining precision. He favors short sections, memorable headings and principles, and concrete illustrations. The pedagogy is cumulative: ideas recur across contexts, each time reinforced by a new example or application. He often poses questions to draw readers into self-assessment, then supplies methods that can be practiced immediately. The effect is to lower barriers to entry without diluting standards. A distinctive balance of warmth and firmness pervades the prose, encouraging improvement while refusing cynicism about what people can learn and how they can treat one another.
The lasting significance of these works lies in their durable utility and their humane orientation. They helped shape modern approaches to communication training, sales and management education, and personal development, not by promoting shortcuts but by normalizing steady practice. Readers continue to adopt these methods because they travel well across settings: classrooms, offices, civic forums, and homes. The books’ focus on respect, clarity, and ethical influence remains relevant where collaboration and trust are scarce. Even as media and workplaces change, the fundamental acts of listening, speaking, deciding, and persevering keep their importance.
This collection invites multiple paths through its contents. One might begin with biography to meet an example, move to public speaking to master expression, then study human relations to deepen influence, and finally address worry to sustain momentum. Others may read selectively, using the manuals as reference works and the biography as a reflective counterpoint. However arranged, the volumes repay slow reading, note-taking, and deliberate practice. Readers are encouraged to test ideas in modest, real-world trials and to evaluate results. Ethical application is central: influence is most durable when it advances mutual benefit and honors independence.
Gathered here, Carnegie’s books form a coherent education in communication, character, and composure. They arise from early and mid-twentieth-century experience yet speak plainly to contemporary challenges: information overload, fragmented attention, and strained public discourse. The counsel is neither esoteric nor faddish; it rests on steady habits that individuals can adopt and sustain. As you enter these pages, you will find tools, examples, and a vision of interpersonal life guided by respect and effort. Taken together, they offer not just techniques for success but a practice of citizenship and leadership in everyday terms.
Author Biography
Dale Carnegie (1888-1955) was an American writer, lecturer, and pioneer of modern public-speaking and interpersonal-skills training. Emerging in an era of rapid urbanization and mass commerce, he offered accessible methods for clear communication, confidence, and cooperation. His name is most closely associated with enduring bestsellers such as How to Win Friends and Influence People and How to Stop Worrying and Start Living, as well as foundational manuals like The Art of Public Speaking and the biographical study Lincoln the Unknown. Through books, courses, and seminars, Carnegie reached audiences far beyond classrooms, shaping twentieth-century ideas about persuasion, leadership, and everyday civility in work and community life.
Raised on a Missouri farm, Carnegie became interested in oratory through school debates and local speaking contests. He attended the State Teachers College in Warrensburg, Missouri (now the University of Central Missouri). Influenced by the era's platform orators and practical business manuals, he sought methods ordinary people could apply. Early exposure to debate societies, sermonizing, and the pragmatic ethos of Midwestern education helped define his approach: speak simply, organize ideas, and connect with listeners' interests. This educational grounding, more experiential than theoretical, would later inform his exercises, which emphasized practice, feedback, and the development of poise under friendly but realistic pressure.
After college, Carnegie worked in sales, an experience that sharpened his understanding of customer psychology and the barriers to effective communication. He briefly pursued acting in New York before turning to adult education, beginning a public-speaking class at a YMCA in 1912. The classes quickly proved popular, and he iterated a hands-on curriculum built around prepared talks, impromptu speeches, and peer critique. He later adopted the spelling "Carnegie," a name that became synonymous with practical self-improvement. By refining techniques in classrooms rather than in theory, he positioned himself as a coach whose methods emerged from trial, observation, and the concrete needs of working adults.
The Art of Public Speaking (1915), prepared with editor Joseph Berg Esenwein, distilled Carnegie's classroom methods into a structured guide. It covered preparation, organization, vivid illustration, gesture, and memory, but above all stressed sincerity and audience orientation. Rather than encourage ornate rhetoric, it recommended concrete stories, energetic delivery, and the courage to practice repeatedly. The book circulated widely among clubs, businesses, and schools, reinforcing his role as a teacher of skills accessible to non-specialists. Its examples and drills anticipated the immersive, exercise-driven format that would characterize his courses, linking theory to performance and giving readers tools to build confidence incrementally.
How to Win Friends and Influence People (1936) expanded his focus from speaking to interpersonal relations. Drawing on classroom anecdotes and observations, it proposed simple, memorable principles: offer sincere appreciation, avoid direct criticism, listen actively, and appeal to others' interests. The tone was practical rather than academic, relying on cases and narrative vignettes to illustrate behavior change. The book reached a broad readership in business, civic groups, and everyday life, becoming a touchstone of mid-century popular psychology and management culture. Its success also fueled the growth of Carnegie's training programs, which adapted the book's ideas into exercises for persuasion, teamwork, and leadership.
In How to Stop Worrying and Start Living (1948), Carnegie addressed anxiety and decision-making, urging readers to focus on day-tight compartments, assemble facts before acting, and replace ruminations with purposeful tasks. The tone remained pragmatic, reframing emotional challenges as solvable problems of attention and habit. Earlier, in Lincoln the Unknown (1932), he examined Abraham Lincoln's character and struggles, presenting the president as a model of perseverance and empathy. The biography's intimate focus complemented his instructional works, illustrating, through narrative, the human qualities that underpin resilience, responsibility, and tact, traits he encouraged students to cultivate in speeches, negotiations, and daily relationships.
Through the mid-twentieth century, Carnegie expanded his courses through an organization that became Dale Carnegie & Associates, delivering programs for individuals and businesses. He continued writing, lecturing, and refining materials until his death in 1955. His methods spread internationally, and his books have remained in print and widely read. The core of his legacy is pedagogical: a workshop model that builds confidence by doing, paired with concise maxims that translate respect into practice. In contemporary leadership development and customer-facing work, echoes of Carnegie's approach, including clear speech, curiosity about others, and constructive praise, continue to guide training, coaching, and self-directed learning.
Historical Context
This collection spans the formative decades of modern American mass culture, from the Progressive Era through the aftermath of the Second World War, while also looking back to the nineteenth century through the figure of Abraham Lincoln. Dale Carnegie’s career unfolded as the United States industrialized, urbanized, and developed new institutions of education, business, and media. His books arose amid large audiences seeking practical guidance for civic participation, career advancement, and personal equilibrium. The works’ time frames—1910s, 1930s, and late 1940s—intersect with major social transformations: the rise of white‑collar work, the Great Depression, and the early Cold War, each influencing the tone and prescriptions of these texts.
Carnegie was born in 1888 in rural Missouri and came of age when popular education and self‑improvement movements were flourishing. The lyceum and Chautauqua circuits, adult schools, and YMCA programs brought lectures and practical courses to towns across the country. After college, Carnegie taught public speaking at a New York City YMCA beginning in 1912, part of a broader landscape in which rhetorical skill was treated as a civic and professional necessity. His lectures tapped a tradition of American oratory, yet they also emphasized usable techniques for workers and managers navigating expanding corporate and civic organizations.
The Art of Public Speaking, first published in 1915 and coauthored with J. Berg Esenwein, belongs to a Progressive Era drive to codify practical knowledge. Efficiency campaigns, civic reform clubs, and a burgeoning print market for handbooks created demand for structured instruction. Carnegie’s approach framed speaking as a teachable set of habits—preparation, clarity, and audience engagement—aligned with the period’s faith in self‑cultivation through method. The book reflects a moment when face‑to‑face persuasion remained central to politics, education, and commerce, even as new technologies and mass media were beginning to alter how information traveled and how authority was performed.
The First World War accelerated the institutionalization of persuasion. During 1917–1918, the U.S. government’s Committee on Public Information mobilized “Four Minute Men” to deliver brief speeches in theaters and public venues, reinforcing the idea that trained orators could shape opinion at scale. Although The Art of Public Speaking predates America’s entry into the war, its techniques resonate with the era’s campaigns, where concise messaging, audience analysis, and confident delivery were prized. The war underscored how rhetoric, once associated mainly with politics and the pulpit, had become a national instrument deployed in schools, civic groups, and crisis communication.
Rapid urbanization and the expansion of white‑collar employment in the 1910s and 1920s created new social expectations on the job. Scientific management and modern sales methods embraced standardization, while service industries demanded personable interaction. Organizations such as Rotary (founded 1905) and, later, Toastmasters International (1924) gave structured settings for practicing public communication. Carnegie’s classes and texts addressed this environment, promising not oratory for the grand stage, but practical competence for meetings, negotiations, and community leadership—skills increasingly linked to advancement in the office and credibility in voluntary associations that knit together urban life.
How to Win Friends and Influence People appeared in 1936 amid the Great Depression, when economic dislocation made social capital and personal adaptability crucial. New Deal policies reshaped relations among business, government, and labor, while unemployment and insecurity heightened the need for reliable techniques of cooperation. Carnegie’s emphasis on listening, appreciation, and tact met a workplace seeking stability and a consumer culture requiring trust. The book’s success reflected a moment when Americans looked for nontechnical tools to navigate strained hierarchies, keep customers, and shore up morale, even as mass unemployment injected urgency into everyday human relations.
The interwar decades witnessed the rise of advertising, market research, and public relations as organized professions. Thinkers such as Edward Bernays popularized techniques of audience analysis and opinion formation, while radio and national magazines created unified markets for ideas. Carnegie’s work intersected with these fields but aimed to separate interpersonal ethics from manipulation. His guidance, presented through anecdotes and rules of thumb, aligned with a broader cultural shift toward communication as a managerial resource. The book’s popularity suggests how readers sought to reconcile persuasive efficacy with democratic norms of civility, voluntarism, and mutual advantage.
Contemporary industrial sociology reinforced the pivot toward the “human factor.” The Hawthorne studies (conducted at Western Electric in the 1920s and early 1930s) highlighted attention, recognition, and group dynamics as drivers of productivity. Though independent of Carnegie, such research supplied a vocabulary for the emerging human relations movement. How to Win Friends and Influence People harmonized with this trend by urging encouragement over criticism and rapport over command. In a period when unions, supervisors, and salespeople all negotiated new boundaries, the promise that better outcomes could follow improved communication matched a pragmatic, results‑oriented business culture.
The United States in the early twentieth century was also shaped by mass immigration and internal migration, producing workplaces and neighborhoods of increasing diversity. Civic clubs, settlement houses, and adult classes promoted assimilation and cross‑cultural understanding. Carnegie’s stress on remembering names, showing respect, and finding common ground fit an ethos that valued social bridging in a heterogeneous democracy. Such guidance complemented efforts to build common civic identities while leaving space for individual advancement. In schools, churches, and service organizations, the interpersonal tact he advocated was cast as a technique for cooperation in a society balancing pluralism with national cohesion.
Lincoln the Unknown, published in 1932, belongs to a long tradition of bringing national figures to a popular audience. The early twentieth century saw intensified commemoration of Abraham Lincoln, marked by the 1909 centennial of his birth and the dedication of the Lincoln Memorial in 1922. During the Great Depression, Lincoln’s image as a self‑made leader and guardian of union resonated with readers seeking moral steadiness. Carnegie’s narrative approach contributed to interwar Lincoln literature, which included scholarly editions and accessible biographies, notably Carl Sandburg’s multi‑volume work, and aimed to humanize the sixteenth president while connecting his character to public virtue.
The period also witnessed a widening infrastructure for historical memory. State and national preservation initiatives, battlefield parks, and documentary projects encouraged public engagement with the past. Sites associated with Lincoln, such as Springfield and the reconstructed village at New Salem (developed during the 1930s), became destinations for education and tourism. Popular biographies like Carnegie’s coexisted with more technical scholarship, bridging historical research and lay readership. By foregrounding formative challenges and personal habits, Lincoln the Unknown presented history as moral instruction, embodying a civic pedagogy that linked individual discipline to national destiny without demanding specialist expertise.
How to Stop Worrying and Start Living appeared in 1948, amid demobilization and the unsettled mood following World War II. Americans faced atomic anxiety, the early Cold War, and the complex reintegration of veterans. The Servicemen’s Readjustment Act of 1944 (the GI Bill) expanded access to education, while popular magazines amplified advice on mental hygiene and stress. Carnegie’s volume joined a flourishing postwar market for practical psychology, offering routines and case histories to counter rumination and fatigue. The message aligned with public health campaigns that encouraged self‑management of emotions, reflecting a culture striving for resilience in the face of rapid geopolitical and domestic change.
The intellectual backdrop of Carnegie’s project combined American pragmatism with earlier self‑help traditions. William James and John Dewey had promoted action and experience as tests of truth, encouraging experiment and adaptation in personal conduct. Nineteenth‑ and early twentieth‑century advice writers—such as Samuel Smiles and Orison Swett Marden—had already established a genre linking character to success. Carnegie’s books, eclectic in citation and anecdote, translated philosophical practicality into checklists and stories. They proposed that habits of attention, gratitude, and purpose could be learned, not as metaphysical doctrine, but as methods validated by consequences in work, family, and community life.
Technological change altered the soundscape and stagecraft of persuasion. Radio in the 1920s created intimate, conversational models of address, while microphones and public‑address systems reshaped delivery even in large halls. Early television in the late 1940s further rewarded naturalness and brevity. Office technologies—typewriters, dictation, and the business letter—standardized corporate communication. The Art of Public Speaking emerged at the cusp of these shifts; Carnegie’s later books reflect an ethos that values clarity and direct appeal across media. The evolution from declamatory oratory to measured conversation mirrors how Americans increasingly encountered leadership through wires, airwaves, and print.
Social changes also broadened the audience for self‑improvement. Women’s clubs, professional associations, and wartime mobilizations opened new arenas for leadership and employment. Both world wars expanded women’s roles in offices and factories, and postwar years saw ongoing participation in the workforce. Instruction in confident speaking, tactful negotiation, and stress management addressed needs across gender and class lines. Carnegie’s courses and texts circulated in libraries, schools, and workplaces, illustrating how practical rhetoric and personal psychology were framed as democratic tools—skills that any diligent reader might adopt to advance, volunteer, or simply navigate crowded institutions and fast‑paced urban life.
Carnegie’s books also belong to the history of mass publishing and the advice marketplace. The 1920s and 1930s saw streamlined distribution, book clubs, and aggressive marketing that could turn a practical manual into a national phenomenon. How to Win Friends and Influence People became a major bestseller, sustaining lectures and training programs that carried its core ideas into organizations. In the decades after World War II, businesses increasingly embraced professional development, and Carnegie‑branded courses spread internationally. While curricula evolved, the central claim—that interpersonal competence can be systematically improved—remained a durable premise in corporate training and civic education.
Taken together, the volumes register how Americans negotiated modernity’s pressures. The Art of Public Speaking captures Progressive faith in teachable skills for citizenship; How to Win Friends and Influence People reflects Depression‑era needs for cooperation and morale in commerce and community; Lincoln the Unknown treats national character through an accessible life story; How to Stop Worrying and Start Living addresses postwar psychological strain with pragmatic routines. Each book answers a historical problem with usable advice, translating broad social currents into methods for the individual reader, and modeling how personal improvement literature functioned as a mirror and mediator of public change over half a century.
Synopsis (Selection)
The Art of Public Speaking
Carnegie offers a practical framework for building confidence, organizing content, and delivering speeches that hold attention and persuade. The book blends drills with psychological insight into audience needs, sincerity, and the strategic use of stories and examples. Within his broader work, it grounds the theme of actionable self-improvement in a public-facing skill set.
How to Win Friends and Influence People
This guide distills principles for forming rapport, earning goodwill, and influencing outcomes through respect rather than pressure. Using illustrative scenarios, it emphasizes empathy, sincere appreciation, and tactful disagreement as reliable paths to cooperation. Its upbeat, example-driven tone links character to practical results, echoing Carnegie’s focus on ethical, respectful persuasion.
How to Stop Worrying and Start Living
Carnegie presents a toolkit for reducing anxiety by acting on what can be controlled, living in the present, and reframing setbacks. He organizes advice around habits—clear decisions, rest, perspective-taking—and supports it with cases of resilience and recovery. The tone is reassuring and methodical, extending his pragmatic approach from social effectiveness to inner well-being.
Lincoln the Unknown
A narrative portrait of Abraham Lincoln that highlights the hardships, doubts, and moral choices that shaped his character. Carnegie traces Lincoln’s rise from obscurity to national leadership, focusing on humility, perseverance, and empathy as defining qualities. The biography reads as both humanizing history and an implicit case study in the virtues emphasized throughout Carnegie’s other works.
DALE CARNEGIE Premium Collection: The Art of Public Speaking, How to Win Friends and Influence People, How to Stop Worrying and Start Living & Lincoln the Unknown
The Art of Public Speaking
THINGS TO THINK OF FIRST
A FOREWORD
The efficiency of a book is like that of a man, in one important respect: its attitude toward its subject is the first source of its power. A book may be full of good ideas well expressed, but if its writer views his subject from the wrong angle even his excellent advice may prove to be ineffective.
This book stands or falls by its authors' attitude toward its subject. If the best way to teach oneself or others to speak effectively in public is to fill the mind with rules, and to set up fixed standards for the interpretation of thought, the utterance of language, the making of gestures, and all the rest, then this book will be limited in value to such stray ideas throughout its pages as may prove helpful to the reader—as an effort to enforce a group of principles it must be reckoned a failure, because it is then untrue.
It is of some importance, therefore, to those who take up this volume with open mind that they should see clearly at the out-start what is the thought that at once underlies and is builded through this structure. In plain words it is this:
Training in public speaking is not a matter of externals—primarily; it is not a matter of imitation—fundamentally; it is not a matter of conformity to standards—at all. Public speaking is public utterance, public issuance, of the man himself; therefore the first thing both in time and in importance is that the man should be and think and feel things that are worthy of being given forth. Unless there be something of value within, no tricks of training can ever make of the talker anything more than a machine—albeit a highly perfected machine—for the delivery of other men's goods. So self-development is fundamental in our plan.
The second principle lies close to the first: The man must enthrone his will to rule over his thought, his feelings, and all his physical powers, so that the outer self may give perfect, unhampered expression to the inner. It is futile, we assert, to lay down systems of rules for voice culture, intonation, gesture, and what not, unless these two principles of having something to say and making the will sovereign have at least begun to make themselves felt in the life.
The third principle will, we surmise, arouse no dispute: No one can learn how to speak who does not first speak as best he can. That may seem like a vicious circle in statement, but it will bear examination.
Many teachers have begun with the how. Vain effort! It is an ancient truism that we learn to do by doing. The first thing for the beginner in public speaking is to speak—not to study voice and gesture and the rest. Once he has spoken he can improve himself by self-observation or according to the criticisms of those who hear.
But how shall he be able to criticise himself? Simply by finding out three things: What are the qualities which by common consent go to make up an effective speaker; by what means at least some of these qualities may be acquired; and what wrong habits of speech in himself work against his acquiring and using the qualities which he finds to be good.
Experience, then, is not only the best teacher, but the first and the last. But experience must be a dual thing—the experience of others must be used to supplement, correct and justify our own experience; in this way we shall become our own best critics only after we have trained ourselves in self-knowledge, the knowledge of what other minds think, and in the ability to judge ourselves by the standards we have come to believe are right. "If I ought," said Kant, "I can."
An examination of the contents of this volume will show how consistently these articles of faith have been declared, expounded, and illustrated. The student is urged to begin to speak at once of what he knows. Then he is given simple suggestions for self-control, with gradually increasing emphasis upon the power of the inner man over the outer. Next, the way to the rich storehouses of material is pointed out. And finally, all the while he is urged to speak, speak, SPEAK as he is applying to his own methods, in his own personal way, the principles he has gathered from his own experience and observation and the recorded experiences of others.
So now at the very first let it be as clear as light that methods are secondary matters; that the full mind, the warm heart, the dominant will are primary—and not only primary but paramount; for unless it be a full being that uses the methods it will be like dressing a wooden image in the clothes of a man.
J. BERG ESENWEIN.
NARBERTH, PA., JANUARY 1, 1915.
THE ART OF PUBLIC SPEAKING
Sense never fails to give them that have it, Words enough to make them understood. It too often happens in some conversations, as in Apothecary Shops, that those Pots that are Empty, or have Things of small Value in them, are as gaudily Dress'd as those that are full of precious Drugs.
They that soar too high, often fall hard, making a low and level Dwelling preferable. The tallest Trees are most in the Power of the Winds, and Ambitious Men of the Blasts of Fortune. Buildings have need of a good Foundation, that lie so much exposed to the Weather.
—William Penn.
CHAPTER I
ACQUIRING CONFIDENCE BEFORE AN AUDIENCE
There is a strange sensation often experienced in the presence of an audience. It may proceed from the gaze of the many eyes that turn upon the speaker, especially if he permits himself to steadily return that gaze. Most speakers have been conscious of this in a nameless thrill, a real something, pervading the atmosphere, tangible, evanescent, indescribable. All writers have borne testimony to the power of a speaker's eye in impressing an audience. This influence which we are now considering is the reverse of that picture—the power their eyes may exert upon him, especially before he begins to speak: after the inward fires of oratory are fanned into flame the eyes of the audience lose all terror.—William Pittenger, Extempore Speech.
Students of public speaking continually ask, "How can I overcome self-consciousness and the fear that paralyzes me before an audience?"
Did you ever notice in looking from a train window that some horses feed near the track and never even pause to look up at the thundering cars, while just ahead at the next railroad crossing a farmer's wife will be nervously trying to quiet her scared horse as the train goes by?
How would you cure a horse that is afraid of cars—graze him in a back-woods lot where he would never see steam-engines or automobiles, or drive or pasture him where he would frequently see the machines?
Apply horse-sense to ridding yourself of self-consciousness and fear: face an audience as frequently as you can, and you will soon stop shying. You can never attain freedom from stage-fright by reading a treatise. A book may give you excellent suggestions on how best to conduct yourself in the water, but sooner or later you must get wet, perhaps even strangle and be "half scared to death." There are a great many "wetless" bathing suits worn at the seashore, but no one ever learns to swim in them. To plunge is the only way.
Practise, practise, PRACTISE in speaking before an audience will tend to remove all fear of audiences, just as practise in swimming will lead to confidence and facility in the water. You must learn to speak by speaking.
The Apostle Paul tells us that every man must work out his own salvation. All we can do here is to offer you suggestions as to how best to prepare for your plunge. The real plunge no one can take for you. A doctor may prescribe, but you must take the medicine.
Do not be disheartened if at first you suffer from stage-fright. Dan Patch was more susceptible to suffering than a superannuated dray horse would be. It never hurts a fool to appear before an audience, for his capacity is not a capacity for feeling. A blow that would kill a civilized man soon heals on a savage. The higher we go in the scale of life, the greater is the capacity for suffering.
For one reason or another, some master-speakers never entirely overcome stage-fright, but it will pay you to spare no pains to conquer it. Daniel Webster failed in his first appearance and had to take his seat without finishing his speech because he was nervous. Gladstone was often troubled with self-consciousness in the beginning of an address. Beecher was always perturbed before talking in public.
Blacksmiths sometimes twist a rope tight around the nose of a horse, and by thus inflicting a little pain they distract his attention from the shoeing process. One way to get air out of a glass is to pour in water.
Be Absorbed by Your Subject
Apply the blacksmith's homely principle when you are speaking. If you feel deeply about your subject you will be able to think of little else. Concentration is a process of distraction from less important matters. It is too late to think about the cut of your coat when once you are upon the platform, so centre your interest on what you are about to say—fill your mind with your speech-material and, like the infilling water in the glass, it will drive out your unsubstantial fears.
Self-consciousness is undue consciousness of self, and, for the purpose of delivery, self is secondary to your subject, not only in the opinion of the audience, but, if you are wise, in your own. To hold any other view is to regard yourself as an exhibit instead of as a messenger with a message worth delivering. Do you remember Elbert Hubbard's tremendous little tract, "A Message to Garcia"? The youth subordinated himself to the message he bore. So must you, by all the determination you can muster. It is sheer egotism to fill your mind with thoughts of self when a greater thing is there—TRUTH. Say this to yourself sternly, and shame your self-consciousness into quiescence. If the theater caught fire you could rush to the stage and shout directions to the audience without any self-consciousness, for the importance of what you were saying would drive all fear-thoughts out of your mind.
Far worse than self-consciousness through fear of doing poorly is self-consciousness through assumption of doing well. The first sign of greatness is when a man does not attempt to look and act great. Before you can call yourself a man at all, Kipling assures us, you must "not look too good nor talk too wise."
Nothing advertises itself so thoroughly as conceit. One may be so full of self as to be empty. Voltaire said, "We must conceal self-love." But that can not be done. You know this to be true, for you have recognized overweening self-love in others. If you have it, others are seeing it in you. There are things in this world bigger than self, and in working for them self will be forgotten, or—what is better—remembered only so as to help us win toward higher things.
Have Something to Say
The trouble with many speakers is that they go before an audience with their minds a blank. It is no wonder that nature, abhorring a vacuum, fills them with the nearest thing handy, which generally happens to be, "I wonder if I am doing this right! How does my hair look? I know I shall fail." Their prophetic souls are sure to be right.
It is not enough to be absorbed by your subject—to acquire self-confidence you must have something in which to be confident. If you go before an audience without any preparation, or previous knowledge of your subject, you ought to be self-conscious—you ought to be ashamed to steal the time of your audience. Prepare yourself. Know what you are going to talk about, and, in general, how you are going to say it. Have the first few sentences worked out completely so that you may not be troubled in the beginning to find words. Know your subject better than your hearers know it, and you have nothing to fear.
After Preparing for Success, Expect It
Let your bearing be modestly confident, but most of all be modestly confident within. Over-confidence is bad, but to tolerate premonitions of failure is worse, for a bold man may win attention by his very bearing, while a rabbit-hearted coward invites disaster.
Humility is not the personal discount that we must offer in the presence of others—against this old interpretation there has been a most healthy modern reaction. True humility any man who thoroughly knows himself must feel; but it is not a humility that assumes a worm-like meekness; it is rather a strong, vibrant prayer for greater power for service—a prayer that Uriah Heep could never have uttered.
Washington Irving once introduced Charles Dickens at a dinner given in the latter's honor. In the middle of his speech Irving hesitated, became embarrassed, and sat down awkwardly. Turning to a friend beside him he remarked, "There, I told you I would fail, and I did."
If you believe you will fail, there is no hope for you. You will.
Rid yourself of this I-am-a-poor-worm-in-the-dust idea. You are a god, with infinite capabilities. "All things are ready if the mind be so." The eagle looks the cloudless sun in the face.
Assume Mastery Over Your Audience
In public speech, as in electricity, there is a positive and a negative force. Either you or your audience are going to possess the positive factor. If you assume it you can almost invariably make it yours. If you assume the negative you are sure to be negative. Assuming a virtue or a vice vitalizes it. Summon all your power of self-direction, and remember that though your audience is infinitely more important than you, the truth is more important than both of you, because it is eternal. If your mind falters in its leadership the sword will drop from your hands. Your assumption of being able to instruct or lead or inspire a multitude or even a small group of people may appall you as being colossal impudence—as indeed it may be; but having once essayed to speak, be courageous. BE courageous—it lies within you to be what you will. MAKE yourself be calm and confident.
Reflect that your audience will not hurt you. If Beecher in Liverpool had spoken behind a wire screen he would have invited the audience to throw the over-ripe missiles with which they were loaded; but he was a man, confronted his hostile hearers fearlessly—and won them.
In facing your audience, pause a moment and look them over—a hundred chances to one they want you to succeed, for what man is so foolish as to spend his time, perhaps his money, in the hope that you will waste his investment by talking dully?
Concluding Hints
Do not make haste to begin—haste shows lack of control.
Do not apologize. It ought not to be necessary; and if it is, it will not help. Go straight ahead.
Take a deep breath, relax, and begin in a quiet conversational tone as though you were speaking to one large friend. You will not find it half so bad as you imagined; really, it is like taking a cold plunge: after you are in, the water is fine. In fact, having spoken a few times you will even anticipate the plunge with exhilaration. To stand before an audience and make them think your thoughts after you is one of the greatest pleasures you can ever know. Instead of fearing it, you ought to be as anxious as the fox hounds straining at their leashes, or the race horses tugging at their reins.
So cast out fear, for fear is cowardly—when it is not mastered. The bravest know fear, but they do not yield to it. Face your audience pluckily—if your knees quake, MAKE them stop. In your audience lies some victory for you and the cause you represent. Go win it. Suppose Charles Martell had been afraid to hammer the Saracen at Tours; suppose Columbus had feared to venture out into the unknown West; suppose our forefathers had been too timid to oppose the tyranny of George the Third; suppose that any man who ever did anything worth while had been a coward! The world owes its progress to the men who have dared, and you must dare to speak the effective word that is in your heart to speak—for often it requires courage to utter a single sentence. But remember that men erect no monuments and weave no laurels for those who fear to do what they can.
Is all this unsympathetic, do you say?
Man, what you need is not sympathy, but a push. No one doubts that temperament and nerves and illness and even praiseworthy modesty may, singly or combined, cause the speaker's cheek to blanch before an audience, but neither can any one doubt that coddling will magnify this weakness. The victory lies in a fearless frame of mind. Prof. Walter Dill Scott says: "Success or failure in business is caused more by mental attitude even than by mental capacity." Banish the fear-attitude; acquire the confident attitude. And remember that the only way to acquire it is—to acquire it.
In this foundation chapter we have tried to strike the tone of much that is to follow. Many of these ideas will be amplified and enforced in a more specific way; but through all these chapters on an art which Mr. Gladstone believed to be more powerful than the public press, the note of justifiable self-confidence must sound again and again.
QUESTIONS AND EXERCISES
1. What is the cause of self-consciousness?
2. Why are animals free from it?
3. What is your observation regarding self-consciousness in children?
4. Why are you free from it under the stress of unusual excitement?
5. How does moderate excitement affect you?
6. What are the two fundamental requisites for the acquiring of self-confidence? Which is the more important?
7. What effect does confidence on the part of the speaker have on the audience?
8. Write out a two-minute speech on "Confidence and Cowardice."
9. What effect do habits of thought have on confidence? In this connection read the chapter on "Right Thinking and Personality."
10. Write out very briefly any experience you may have had involving the teachings of this chapter.
11. Give a three-minute talk on "Stage-Fright," including a (kindly) imitation of two or more victims.
CHAPTER II
THE SIN OF MONOTONY
One day Ennui was born from Uniformity.—Motte.
Our English has changed with the years so that many words now connote more than they did originally. This is true of the word monotonous. From "having but one tone," it has come to mean more broadly, "lack of variation."
The monotonous speaker not only drones along in the same volume and pitch of tone but uses always the same emphasis, the same speed, the same thoughts—or dispenses with thought altogether.
Monotony, the cardinal and most common sin of the public speaker, is not a transgression—it is rather a sin of omission, for it consists in living up to the confession of the Prayer Book: "We have left undone those things we ought to have done."
Emerson says, "The virtue of art lies in detachment, in sequestering one object from the embarrassing variety." That is just what the monotonous speaker fails to do—he does not detach one thought or phrase from another, they are all expressed in the same manner.
To tell you that your speech is monotonous may mean very little to you, so let us look at the nature—and the curse—of monotony in other spheres of life, then we shall appreciate more fully how it will blight an otherwise good speech.
If the Victrola in the adjoining apartment grinds out just three selections over and over again, it is pretty safe to assume that your neighbor has no other records. If a speaker uses only a few of his powers, it points very plainly to the fact that the rest of his powers are not developed. Monotony reveals our limitations.
In its effect on its victim, monotony is actually deadly—it will drive the bloom from the cheek and the lustre from the eye as quickly as sin, and often leads to viciousness. The worst punishment that human ingenuity has ever been able to invent is extreme monotony—solitary confinement. Lay a marble on the table and do nothing eighteen hours of the day but change that marble from one point to another and back again, and you will go insane if you continue long enough.
So this thing that shortens life, and is used as the most cruel of punishments in our prisons, is the thing that will destroy all the life and force of a speech. Avoid it as you would shun a deadly dull bore. The "idle rich" can have half-a-dozen homes, command all the varieties of foods gathered from the four corners of the earth, and sail for Africa or Alaska at their pleasure; but the poverty-stricken man must walk or take a street car—he does not have the choice of yacht, auto, or special train. He must spend the most of his life in labor and be content with the staples of the food-market. Monotony is poverty, whether in speech or in life. Strive to increase the variety of your speech as the business man labors to augment his wealth.
Bird-songs, forest glens, and mountains are not monotonous—it is the long rows of brown-stone fronts and the miles of paved streets that are so terribly same. Nature in her wealth gives us endless variety; man with his limitations is often monotonous. Get back to nature in your methods of speech-making.
The power of variety lies in its pleasure-giving quality. The great truths of the world have often been couched in fascinating stories—"Les Miserables," for instance. If you wish to teach or influence men, you must please them, first or last. Strike the same note on the piano over and over again. This will give you some idea of the displeasing, jarring effect monotony has on the ear. The dictionary defines "monotonous" as being synonymous with "wearisome." That is putting it mildly. It is maddening. The department-store prince does not disgust the public by playing only the one tune, "Come Buy My Wares!" He gives recitals on a $125,000 organ, and the pleased people naturally slip into a buying mood.
How to Conquer Monotony
We obviate monotony in dress by replenishing our wardrobes. We avoid monotony in speech by multiplying our powers of speech. We multiply our powers of speech by increasing our tools.
The carpenter has special implements with which to construct the several parts of a building. The organist has certain keys and stops which he manipulates to produce his harmonies and effects. In like manner the speaker has certain instruments and tools at his command by which he builds his argument, plays on the feelings, and guides the beliefs of his audience. To give you a conception of these instruments, and practical help in learning to use them, are the purposes of the immediately following chapters.
Why did not the Children of Israel whirl through the desert in limousines, and why did not Noah have moving-picture entertainments and talking machines on the Ark? The laws that enable us to operate an automobile, produce moving-pictures, or music on the Victrola, would have worked just as well then as they do today. It was ignorance of law that for ages deprived humanity of our modern conveniences. Many speakers still use ox-cart methods in their speech instead of employing automobile or overland-express methods. They are ignorant of laws that make for efficiency in speaking. Just to the extent that you regard and use the laws that we are about to examine and learn how to use will you have efficiency and force in your speaking; and just to the extent that you disregard them will your speaking be feeble and ineffective. We cannot impress too thoroughly upon you the necessity for a real working mastery of these principles. They are the very foundations of successful speaking. "Get your principles right," said Napoleon, "and the rest is a matter of detail."
It is useless to shoe a dead horse, and all the sound principles in Christendom will never make a live speech out of a dead one. So let it be understood that public speaking is not a matter of mastering a few dead rules; the most important law of public speech is the necessity for truth, force, feeling, and life. Forget all else, but not this.
When you have mastered the mechanics of speech outlined in the next few chapters you will no longer be troubled with monotony. The complete knowledge of these principles and the ability to apply them will give you great variety in your powers of expression. But they cannot be mastered and applied by thinking or reading about them—you must practise, practise, PRACTISE. If no one else will listen to you, listen to yourself—you must always be your own best critic, and the severest one of all.
The technical principles that we lay down in the following chapters are not arbitrary creations of our own. They are all founded on the practices that good speakers and actors adopt—either naturally and unconsciously or under instruction—in getting their effects.
It is useless to warn the student that he must be natural. To be natural may be to be monotonous. The little strawberry up in the arctics with a few tiny seeds and an acid tang is a natural berry, but it is not to be compared with the improved variety that we enjoy here. The dwarfed oak on the rocky hillside is natural, but a poor thing compared with the beautiful tree found in the rich, moist bottom lands. Be natural—but improve your natural gifts until you have approached the ideal, for we must strive after idealized nature, in fruit, tree, and speech.
QUESTIONS AND EXERCISES
1. What are the causes of monotony?
2. Cite some instances in nature.
3. Cite instances in man's daily life.
4. Describe some of the effects of monotony in both cases.
5. Read aloud some speech without paying particular attention to its meaning or force.
6. Now repeat it after you have thoroughly assimilated its matter and spirit. What difference do you notice in its rendition?
7. Why is monotony one of the worst as well as one of the most common faults of speakers?
CHAPTER III
EFFICIENCY THROUGH EMPHASIS AND SUBORDINATION
In a word, the principle of emphasis ... is followed best, not by remembering particular rules, but by being full of a particular feeling.—C.S. Baldwin, Writing and Speaking.
The gun that scatters too much does not bag the birds. The same principle applies to speech. The speaker that fires his force and emphasis at random into a sentence will not get results. Not every word is of special importance—therefore only certain words demand emphasis.
You say MassaCHUsetts and MinneAPolis, you do not emphasize each syllable alike, but hit the accented syllable with force and hurry over the unimportant ones. Now why do you not apply this principle in speaking a sentence? To some extent you do, in ordinary speech; but do you in public discourse? It is there that monotony caused by lack of emphasis is so painfully apparent.
So far as emphasis is concerned, you may consider the average sentence as just one big word, with the important word as the accented syllable. Note the following:
"Destiny is not a matter of chance. It is a matter of choice."
You might as well say MASS-A-CHU-SETTS, emphasizing every syllable equally, as to lay equal stress on each word in the foregoing sentences.
Speak it aloud and see. Of course you will want to emphasize destiny, for it is the principal idea in your declaration, and you will put some emphasis on not, else your hearers may think you are affirming that destiny is a matter of chance. By all means you must emphasize chance, for it is one of the two big ideas in the statement.
Another reason why chance takes emphasis is that it is contrasted with choice in the next sentence. Obviously, the author has contrasted these ideas purposely, so that they might be more emphatic, and here we see that contrast is one of the very first devices to gain emphasis.
As a public speaker you can assist this emphasis of contrast with your voice. If you say, "My horse is not black," what color immediately comes into mind? White, naturally, for that is the opposite of black. If you wish to bring out the thought that destiny is a matter of choice, you can do so more effectively by first saying that "DESTINY is NOT a matter of CHANCE." Is not the color of the horse impressed upon us more emphatically when you say, "My horse is NOT BLACK. He is WHITE" than it would be by hearing you assert merely that your horse is white?
In the second sentence of the statement there is only one important word—choice. It is the one word that positively defines the quality of the subject being discussed, and the author of those lines desired to bring it out emphatically, as he has shown by contrasting it with another idea. These lines, then, would read like this:
"DESTINY is NOT a matter of CHANCE. It is a matter of CHOICE." Now read this over, striking the words in capitals with a great deal of force.
In almost every sentence there are a few MOUNTAIN PEAK WORDS that represent the big, important ideas. When you pick up the evening paper you can tell at a glance which are the important news articles. Thanks to the editor, he does not tell about a "hold up" in Hong Kong in the same sized type as he uses to report the death of five firemen in your home city. Size of type is his device to show emphasis in bold relief. He brings out sometimes even in red headlines the striking news of the day.
It would be a boon to speech-making if speakers would conserve the attention of their audiences in the same way and emphasize only the words representing the important ideas. The average speaker will deliver the foregoing line on destiny with about the same amount of emphasis on each word. Instead of saying, "It is a matter of CHOICE," he will deliver it, "It is a matter of choice," or "IT IS A MATTER OF CHOICE"—both equally bad.
Charles Dana, the famous editor of The New York Sun, told one of his reporters that if he went up the street and saw a dog bite a man, to pay no attention to it. The Sun could not afford to waste the time and attention of its readers on such unimportant happenings. "But," said Mr. Dana, "if you see a man bite a dog, hurry back to the office and write the story." Of course that is news; that is unusual.
Now the speaker who says "IT IS A MATTER OF CHOICE" is putting too much emphasis upon things that are of no more importance to metropolitan readers than a dog bite, and when he fails to emphasize "choice" he is like the reporter who "passes up" the man's biting a dog. The ideal speaker makes his big words stand out like mountain peaks; his unimportant words are submerged like stream-beds. His big thoughts stand like huge oaks; his ideas of no especial value are merely like the grass around the tree.
From all this we may deduce this important principle: EMPHASIS is a matter of CONTRAST and COMPARISON.
Recently the New York American featured an editorial by Arthur Brisbane. Note the following, printed in the same type as given here.
We do not know what the President THOUGHT when he got that message, or what the elephant thinks when he sees the mouse, but we do know what the President DID.
The words THOUGHT and DID immediately catch the reader's attention because they are different from the others, not especially because they are larger. If all the rest of the words in this sentence were made ten times as large as they are, and DID and THOUGHT were kept at their present size, they would still be emphatic, because different.
Take the following from Robert Chambers' novel, "The Business of Life." The words you, had, would, are all emphatic, because they have been made different.
He looked at her in angry astonishment.
"Well, what do you call it if it isn't cowardice—to slink off and marry a defenseless girl like that!"
"Did you expect me to give you a chance to destroy me and poison Jacqueline's mind? If I had been guilty of the thing with which you charge me, what I have done would have been cowardly. Otherwise, it is justified."
A Fifth Avenue bus would attract attention up at Minisink Ford, New York, while one of the ox teams that frequently pass there would attract attention on Fifth Avenue. To make a word emphatic, deliver it differently from the manner in which the words surrounding it are delivered. If you have been talking loudly, utter the emphatic word in a concentrated whisper—and you have intense emphasis. If you have been going fast, go very slow on the emphatic word. If you have been talking on a low pitch, jump to a high one on the emphatic word. If you have been talking on a high pitch, take a low one on your emphatic ideas. Read the chapters on "Inflection," "Feeling," "Pause," "Change of Pitch," "Change of Tempo." Each of these will explain in detail how to get emphasis through the use of a certain principle.
In this chapter, however, we are considering only one form of emphasis: that of applying force to the important word and subordinating the unimportant words. Do not forget: this is one of the main methods that you must continually employ in getting your effects.
Let us not confound loudness with emphasis. To yell is not a sign of earnestness, intelligence, or feeling. The kind of force that we want applied to the emphatic word is not entirely physical. True, the emphatic word may be spoken more loudly, or it may be spoken more softly, but the real quality desired is intensity, earnestness. It must come from within, outward.
Last night a speaker said: "The curse of this country is not a lack of education. It's politics." He emphasized curse, lack, education, politics. The other words were hurried over and thus given no comparative importance at all. The word politics
