Now, with a simpleton a degree
above the first, he would have reasoned thus: 'This fellow finds
that in the first instance I guessed odd, and, in the second, he
will propose to himself upon the first impulse, a simple variation
from even to odd, as did the first simpleton; but then a second
thought will suggest that this is too simple a variation, and
finally he will decide upon putting it even as before. I will
therefore guess even' guesses even, and wins. Now this mode of
reasoning in the schoolboy, whom his fellows termed "lucky," --what,
in its last analysis, is it?"
"It is merely," I said, "an identification of the reasoner's
intellect with that of his opponent."
"It is," said Dupin;" and, upon inquiring of the boy by what means
he effected the thorough identification in which his success
consisted, I received answer as follows: 'When I wish to find out
how wise, or how stupid, or how good, or how wicked is any one, or
what are his thoughts at the moment, I fashion the expression of my
face, as accurately as possible, in accordance with the expression
of his, and then wait to see what thoughts or sentiments arise in my
mind or heart, as if to match or correspond with the expression.' This
response of the schoolboy lies at the bottom of all the spurious
profundity which has been attributed to Rochefoucauld, to La
Bougive, to Machiavelli, and to Campanella.
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