Chess and Life with Benjamin Franklin
Benjamin Franklin, a founding father of the USA, was a well known philosopher and thinker in history.
He avidly played chess and wrote a popular essay on chess, which I’m taking the liberty to re-“copy” below. Franklin eventually was inducted to the U.S. Chess Hall of Fame.
Get a glimpse of how chess can be used as a powerful metaphor and tool for mental health and wholeness in life.
The Morals Of Chess
by Benjamin Franklin
The Game of Chess is not merely an idle amusement; several very valuable qualities of the mind, useful in the course of human life, are to be acquired and strengthened by it, so as to become habits ready on all occasions, for life is a kind of Chess, in which we have often points to gain, and competitors or adversaries to contend with, and in which there is a vast variety of good and ill events that are, in some degree, the effect of prudence, or the want of it. By playing at Chess, then, we may learn:
1st: Foresight, which looks a little into futurity, and considers the consequences that may attend an action, for it is continually occurring to the player, “If I move this Piece, what will be the advantage or disadvantage of my new situation? What use can my adversary make of it to annoy me? What other moves can I make to support it, and to defend myself from his attacks?”
2nd: Circumspection, which surveys the whole Chess-board, or scene of action, the relation of the several Pieces, their situations, and the dangers they are repeatedly exposed to, the several possibilities of their aiding each other, the probabilities that the adversary may make this or that move, and attack this or that Piece, and what different means can be used to avoid his stroke, or turn its consequences against him.
3rd: Caution, not to make our moves too hastily. This habit is best acquired by observing strictly the laws of the game, such as, if you touch a piece you must move it somewhere, and if you set it down, you must let it stand.
Therefore, it would be the better way to observe these rules, as the game becomes thereby more the image of human life, and particularly of war, in which, if you have incautiously put yourself into a bad and dangerous position, you cannot obtain your enemy’s leave to withdraw your troops and place them more securely, but you must abide by all the consequences of your rashness.
And, lastly, we learn Chess by the habit of not being discouraged by present bad appearances in the state of our affairs, the habit of hoping for a favourable chance, and that of preserving in the search of resources. The game is so full of events, there is such a variety of turns in it, the fortune of it is so subject to vicissitudes, and one so frequently, after contemplation, discovers the means of extricating one’s self from a supposed insurmountable difficulty, that one is encouraged to continue the contest to the last, in hopes of victory from our skill, or, at least, from the negligence of our adversary, and whoever considers, what in Chess he often sees instances of, that success is apt to produce presumption and its consequent inattention, by which more is afterwards lost than was gained by the preceding advantage, while misfortunes produce more care and attention, by which the loss may be recovered, will learn not to be too much discouraged by any present successes of his adversary, nor to despair of final good fortune upon every little check he receives in the pursuit of it.
That we may, therefore, be induced more frequently to choose this beneficial amusement in preference of others, which are not attended with the same advantages, every circumstance that may increase the pleasure of it should be regarded, and every action or word that is unfair, disrespectful, or that in any way may give uneasiness should be avoided, as contrary to the immediate intention of both the parties, which is to pass the time agreeably.
1st: Therefore, if it is agreed to play according to the strict rules, then those rules are to be strictly observed by both parties, and should not be insisted upon for one side while deviated from by the other, for this is not equitable.
2nd: If it is agreed not to observe the rules exactly, but one party demands indulgences, he should then be as willing to allow them to the other.
3rd: No false move should ever be made to extricate yourself out of a difficulty, or to gain an advantage, for there can be no pleasure in playing with a man once detected in such unfair practice.
4th: If your adversary is long in playing, you ought not to hurry him, or express any uneasiness at his delay, not even by looking at your watch, or taking up a book to read; you should not sing, nor whistle, nor make a tapping with your feet on the floor, or with your fingers on the table, nor do anything that may distract his attention, for all these things displease, and they do not prove your skill in playing, but your craftiness and your rudeness.
5th: You ought not to endeavour to amuse and deceive your adversary by pretending to have made bad moves and saying you have now lost the game, in order to make him secure and careless, and inattentive to your schemes, for this is fraud and deceit, not skill in the game of Chess.
6th: You must not, when you have gained a victory, use any triumphing or insulting expressions, nor show too much of the pleasure you feel, but endeavour to console your adversary, and make him less dissatisfied with himself by every kind and civil expression that may be used with truth, such as, you understand the game better than I, but you are a little inattentive, or, you play too fast, or, you had the best of the game, but something happened to divert your thoughts and that turned it in my favour.
7th: If you are a spectator while others play, observe the most perfect silence, for if you give advice you offend both the parties: him against whom you give it, because it may cause him to lose the game, and him in whose favour you give it, because, though it be good and he follow it, he loses the pleasure he might have had if you had permitted him to think till it occurred to himself. Even after a move or moves you must not, by replacing the Pieces, show how they might have been placed better, for that displeases, and might occasion disputes or doubts about their true situation.
All talking to the players lessens or diverts their attention and is, therefore, unpleasing, nor should you give the least hint to either party, by any kind of noise or motion; if you do, you are unworthy to be a spectator.
If you desire to exercise or show your judgment, do it in playing your own game, when you have an opportunity, not in criticizing, or meddling with, or counseling the play of others.
Lastly, if the game is not to be played rigorously, according to the rules before mentioned, then moderate your desire of victory over your adversary, and be pleased with one over yourself.
Snatch not eagerly at every advantage offered by his unskillfulness or inattention, but point out to him kindly that by such a move he places or leaves a Piece en prise unsupported, that by another he will put his King into a dangerous situation, etc.
By this general civility (so opposite to the unfairness before forbidden) you may happen indeed to lose the game, but you will win what is better: his esteem, his respect, and his affection, together with the silent approbation and good will of the spectators.