Resolution is an act of courage in single instances, and if it becomes a characteristic trait, it is a habit of the mind. But here we do not mean courage in face of bodily danger, but in face of responsibility, therefore to a certain extent against moral danger. This has been often called courage d’esprit, on the ground that it springs from the understanding; nevertheless, it is no act of the understanding on that account; it is an act of feeling. Mere intelligence is still not courage, for we often see the cleverest people devoid of resolution. The mind must, therefore, first awaken the feeling of courage, and then be guided and supported by it, because in momentary emergencies the man is swayed more by his feelings than his thoughts.

We have assigned to resolution the office of removing the torments of doubt, and the dangers of delay, when there are no sufficient motives for guidance. Through the unscrupulous use of language which is prevalent, this term is often applied to the mere propensity to daring, to bravery, boldness, or temerity. But, when there are sufficient motives in the man, let them be objective or subjective, true or false, we have no right to speak of his resolution; for, when we do so, we put ourselves in his place, and we throw into the scale doubts which did not exist with him.

Here there is no question of anything but of strength and weakness. We are not pedantic enough to dispute with the use of language about this little misapplication, our observation is only intended to remove wrong objections.

This resolution now, which overcomes the state of doubting, can only be called forth by the intellect, and, in fact, by a peculiar tendency of the same. We maintain that the mere union of a superior understanding and the necessary feelings are not sufficient to make up resolution. There are persons who possess the keenest perception for the most difficult problems, who are also not fearful of responsibility, and yet in cases of difficulty cannot come to a resolution. Their courage and their sagacity operate independently of each other, do not give each other a hand, and on that account do not produce resolution as a result. The forerunner of resolution is an act of the mind making evident the necessity of venturing and thus influencing the will. This quite peculiar direction of the mind, which conquers every other fear in man by the fear of wavering or doubting, is what makes up resolution in strong minds; therefore, in our opinion, men who have little intelligence can never be resolute. They may act without hesitation under perplexing circumstances, but then they act without reflection. Now, of course, when a man acts without reflection he cannot be at variance with himself by doubts, and such a mode of action may now and then lead to the right point; but we say now as before, it is the average result which indicates the existence of military genius. Should our assertion appear extraordinary to anyone, because he knows many a resolute hussar officer who is no deep thinker, we must remind him that the question here is about a peculiar direction of the mind, and not about great thinking powers.

We believe, therefore, that resolution is indebted to a special direction of the mind for its existence, a direction which belongs to a strong head rather than to a brilliant one. In corroboration of this genealogy of resolution we may add that there have been many instances of men who have shown the greatest resolution in an inferior rank, and have lost it in a higher position. While, on the one hand, they are obliged to resolve, on the other they see the dangers of a wrong decision, and as they are surrounded with things new to them, their understanding loses its original force, and they become only the more timid the more they become aware of the danger of the irresolution into which they have fallen, and the more they have formerly been in the habit of acting on the spur of the moment.

From the coup d’oeil and resolution we are naturally led to speak of its kindred quality, presence of mind, which in a region of the unexpected like war must act a great part, for it is indeed nothing but a great conquest over the unexpected. As we admire presence of mind in a pithy answer to anything said unexpectedly, so we admire it in a ready expedient on sudden danger. Neither the answer nor the expedient need be in themselves extraordinary, if they only hit the point; for that which as the result of mature reflection would be nothing unusual, therefore insignificant in its impression on us, may as an instantaneous act of the mind produce a pleasing impression. The expression ‘presence of mind’ certainly denotes very fitly the readiness and rapidity of the help rendered by the mind.