Human Traits and their Social Significance Part 5

These accidental graces that man makes in the instinctive and habitual control to which he subjects his environment become the most cherished values of his experience. Men may first have come to speak poetry accidentally, for language arose, like other human habits, as a thing of use. But the charming and delightful expression of feelings and ideas came to be cherished in themselves, so that what was first an accident in man's life, may become a deliberate practice.

When this creation of beautiful objects, or the beautiful expression of feelings or ideas is intentional, we call it art. In such intentional creation and cherishing of the beautiful man's life becomes enriched and emanc.i.p.ated. He learns not only to live, but to live beautifully.

In such activity men, as has been recognized by social reformers from Plato to Bertrand Russell, are genuinely happy, and there alone find freedom. For in the creation of beauty man is not performing actions because he must, under the brutal compulsion of keeping alive. He is acting simply because action is delightful both in the process and in the result.

Whether in business, politics, or scholarship, men are happy to the extent to which they have the sense of creation that is peculiarly the artist's.

The products of art, moreover, are not desirable because they bring other goods, but because they themselves are intrinsically delightful. Men love to live in a world in which their marble has been made into statues, in which their houses are things of beauty rather than merely places in which to live. Their lives are enriched by living in a society where the thoughts and emotions which they communicate to one another and which they must somehow express can be not infrequently expressed with n.o.bility and music. Through science Nature becomes man's tool; through art it can become a beautiful instrument to work with, and a lovely thing in and for itself.

CHAPTER IV

THE BASIC HUMAN ACTIVITIES

FOOD, SHELTER, AND s.e.x. Thus far our a.n.a.lysis has been confined to the general types of human behavior. We have found that all human activity is conditioned by a native equipment consisting of certain more or less specific tendencies to action, and that these may be modified into acquired tendencies called "habits." We have found that through the processes of reflection, through imaginative trial and error, both of these may, within limits, be controlled. We must now proceed to an inventory of those elements of our native equipment which have an especial significance in social life.

In the first place, we must note the three great primary drives of human action, the unlearned and native demands for food, shelter, and s.e.x gratification.[1] Although the last-named does not display itself in human beings until a considerable degree of maturity has been attained there is indubitable evidence that it is an inborn and not an acquired reaction.

The practical utility of the first two is apparent; they are the most essential features of the group of so-called self-preservative instincts, among which may be grouped the natural tendency to recover one's equilibrium and the instinct of flight in the face of dangerous or threatening objects. The utility of the s.e.x instinct is racial rather than individual. The instinctive satisfaction human beings find in s.e.x gratification is the natural guarantee of the continuance of the race.

[Footnote 1: The reader must be reminded that the simpler reflexes involved in the use of the heart, lungs, intestines, and all the internal organs, must be cla.s.sed as part of man's native equipment.

They differ from those reactions commonly cla.s.sed as instincts in that they are simpler and stabler, that in their normal functioning they never rise to consciousness, and that they are almost completely beyond the individual's modification or control.]

In a general survey of this nature it IS impossible, as it is unnecessary, to examine in detail the physiological elements of the demand for food and shelter. It will suffice to point out that the first two are the ultimate biological bases of a large proportion of our economic activities. They are primary, not in the sense that they are constantly conscious motives to action, but that their fulfillment is prerequisite to the continuance of any of the other activities of the organism.

Agriculture and manufacture, the complicated systems of credit and exchange which human beings have devised, are, for the most part, contrivances for the fulfillment of these fundamental demands. With the complexity of civilization new demands, of course, arise, but these fundamental necessities are still the ultimate mainsprings of economic production.

The demand for s.e.x gratification, because of its enormous driving force and the emotional disturbances connected with it, offers a peculiarly acute instance of the difficulties brought about in the control of man's native endowment in his own best interest. While the production of offspring is its chief biological utility, satisfaction of the s.e.x instinct itself is stimulated in human beings quite apart from considerations of the desirability or undesirability of offspring. Since the s.e.x instinct is at once so deep-rooted and intense a driving force in human action, and its consequences of such crucial importance to both those directly involved and to the group as a whole, societies have, through law and custom and tradition, built up elaborate codes for its control. In civilized society the free operation of this instinct is checked in a thousand ways. But, as in the case of other primitive motives to action, the s.e.x instinct, obvious as are the disasters of disease and disorganization which follow as consequences of its uncontrolled indulgence, cannot altogether be repressed.

It is generally recognized that in men and animals alike the s.e.x impulse is apt to manifest itself in very vigorous and sustained efforts toward its natural end; and that in ourselves it may determine very strong desires, in the control of which all the organized forces of the developed personality, all our moral sentiments and ideals, and all the restraining influences of religion, law, custom and convention too often are confronted with a task beyond their strength.[1]

[Footnote 1: McDougall: _Social Psychology_, 11th ed., pp. 399-400.]

There is considerable agreement among students of the subject that the emotional energies aroused in connection with the s.e.x instinct may be drained off into other channels, and serve to quicken and sustain both artistic creation and appreciation and social and religious enthusiasms of various kinds. And the s.e.x instinct, as we shall find in our discussion of Racial Continuity (see p. 243) is the basis of the family.

PHYSICAL ACTIVITY. The difference between sticks and stones and living beings consists primarily in the fact that the latter are positively active; the former are pa.s.sively acted upon.

The stone will stay put, unless moved by some external agent, but even the amoeba will do something to its environment.

It will stretch out pseudopodia to reach solid objects to which to cling; it will attempt to return to these objects when dislodged; it will actively absorb food. Higher up in the animal scale, "Rats run about, smell, dig, or gnaw, without real reference to the business in hand. In the same way Jack (a dog) scrabbles and jumps, the kitten wanders and picks, the otter slips about everywhere like ground lightning, the elephant fumbles ceaselessly, the monkey pulls things about."[2] "The most casual notice of the activities of a young child reveals a ceaseless display of exploring and testing activity. Objects are sucked, fingered and thumped; drawn and pushed, handled and thrown."[3]

[Footnote 2: Hobhouse: _Mind in Evolution_, p. 195.]

[Footnote 3 Dewey: _How We Think_, p. 31.]

When vitality is at its height in the waking period of a young child, its environment is a succession of stimulations to activity. Man's "innate tendency to fool" is notorious, a tendency particularly noticeable in children. Objects are responded to, not as means to ends, not with reference to their use, but simply for the sheer satisfaction of manipulation.

Facial expressions, sounds, gestures, are made almost on any provocation; they are the expressions of an abundant "physiological uneasiness." The two-year-old is a mechanism that simply must and will move about, make all kinds of superfluous gestures and facial expressions, and random sounds, as it were, just to get rid of its stored-up energy. Man's laziness and inertia are not infrequently commented on by moralists, but it is not laziness and inertia _per se_; certainly in normal individuals in the temperate zone, to do _something_ most of their waking time is a natural tendency and one intrinsically pleasant to practice. That the tendency to be active should vary in different individuals and at different times is, of course, as important a fact as it is a familiar one. Some of the causes of this variation will be noted in the succeeding.

In adult life for casual and random activity is subst.i.tuted activity directed by some end or purpose which determines the responses called into play. Professional and business, domestic and social enterprises and obligations take up most of the adult's energy. The contrast between the play of the child and the work of the adult is that in the case of the former actions are done for their own sake; and in the latter for some end. The child, we say, plays "for the fun of the thing," the adult works for pay, for professional success, for power, reputation, etc.

But even in the adult the desire for play powerfully persists.

Not all the grown-up's energy is absorbed in his work, and even some types of work, like that of the poet or painter, or the building-up of a great business organization, may be intrinsically delightful and self-sufficient activity. Under the conditions of modern industry, however, especially of machine production, much--in many cases, most--of the activity by which an individual earns his living, utilizes only some of his native tendencies to act, while the working day does not, under normal conditions, absorb all his energy. Whatever vitality is not, therefore, absorbed in necessary work goes into forms of purely gratuitous activity. Which form "play"

shall take in the adult depends on the degree to which certain impulses are in him stronger than others, either by native endowment or cultivation, and which impulses have not been sufficiently utilized in him during the day's work. A man musically gifted will find his recreation in some performance on a musical instrument, let us say; on the other hand, if his work is music, those impulses, strong though they be, that make him a musician, will have been sufficiently exhausted in the day's work to make some other activity a more satisfactory recreation.

The relations between play and work can be better understood by a consideration of the physiological importance of variety in activity. A certain regular recurrence of response may be pleasant, as in rowing or canoeing, or in listening to the rhythms of poetry or music, but a prolonged repet.i.tion of precisely the same stimulus or the same set of stimuli may make responses dissatisfying to the degree of pain. Ideal activity, biologically, would be one where every impulse was just sufficiently frequently called upon to make response easy, fluent, and satisfactory.

The reason "work" has traditionally come to be regarded as unpleasant and "play" as pleasant is not because the former is activity and the second is torpor. Leisure does not necessarily mean laziness. Many a vacation, a camping party, a walking expedition, is literally more strenuous than the work an individual normally does. But work means human energy expended for the sole purpose of accomplishing some end.

And an end involves the deliberate shutting-out of every impulse which does not contribute to its fulfillment. A man weeding a garden may tire of the weeding long before he is really physically exhausted. One response is being repeatedly made, while at the same time a dozen other impulses are being stimulated. When Tom Sawyer, under the compulsion of his aunt, is whitewashing a fence, it is shortly no fun for him. But he can make other boys pay him apple-cores and jackknives for the fun of wielding the brush.

What we call the feeling of boredom depends princ.i.p.ally upon the too repeated stimulation of one set of activities to the exclusion of all others, the continuous presence of a kind of stimulation to which we have been rendered unsusceptible, as, for example, bad popular music to a cultivated musical taste, or intricate chamber music to an uncultivated one. The feeling of boredom may become physiologically acute, as in the case, so frequent in machine production, of literally monotonous or one-operation jobs. Long hours of labor at acts calling out only one very simple response may have very serious effects. In the first place, in the work itself, since repet.i.tions of one or one simple set of responses may impair speed and accuracy. On the part of the worker, it promotes varying degrees of stupefaction or irritation. Excesses of drink, gambling, and dissipation among factory populations are often traceable to this continual frustration of normal instincts during working hours, followed by a violent search for stimulation and relaxation after work is over. Under conditions of machine production, the responses which the worker must make are becoming increasingly simple and automatic.

Hence the problem of bringing variety into work and something of the same vitality and spontaneity into industry that goes into play and art is becoming serious and urgent.[1]

[Footnote 1: See Helen Marot: _Creative Impulse in Industry_.]

MENTAL ACTIVITY. Just as physical activity is a characteristic of all living beings, so, from almost earliest infancy of human beings, is mental activity. This does not mean that individuals from their babyhood are continually solving problems.

Deliberation and reflection are simply the mature and disciplined control of what goes on during all of our waking hours--random play of the fancy, imagination. We are not always controlling our thought, but so long as we are awake something is, as we say, pa.s.sing through our heads. Everything that happens about us provokes some suggestion or idea.

"Day-dreaming, building of castles in the air, that loose flux of casual and disconnected material that floats through our minds in relaxed moments, are, in this random sense, _thinking_.

More of our waking life than we should care to admit, even to ourselves, is likely to be whiled away in this inconsequential trifling with idle fancy and unsubstantial hope."[1]

[Footnote 1: Dewey: _How We Think_, p. 2.]

This play of the imagination is most uncontrolled and spontaneous in childhood, which is often characteristically defined as the period of make-believe or fancy. It is this capacity which enables the child to use chairs as locomotives, sticks as rifles, and wheelbarrows as automobiles. As we grow older we tend to discipline this vagrant dreaming, and to draw only those suggestions from objects which tally with the workaday world we live in. We stop playing with our imagination and put our minds to work. But in adult life desire for the play of the mind, like the desire for the play of the body, persists. The endeavor of education is not to crush but to control it.

Imagination, used here in the sense of random mental activity, may be controlled in two ways, both significant for human welfare. When it is controlled with reference to some emotional theme, as in fiction, drama, and poetry, it has no reference necessarily to actual objects or events; it is concerned only with producing the effect of emotional congruity between incidents, objects, forms, or sounds. A great novel does not pretend to be a literal transcript of experience, nor a portrait of an actual person. When random mental activity is thus controlled, it is "imagination," in the popular sense, the sense in which poets, painters, and dramatists are called imaginative artists.

Imagination controlled with reference to facts produces genuine reflection and science. To put it in another way, no matter how complicated thinking becomes, no matter how suggestions are examined and regulated with reference to the facts at hand, new ideas, theories, and hypotheses occur to the thinker precisely by this upshoot of irresponsible fancies and suggestions. This free and fertile play of the imagination is what characterizes the original thinker more than any other single fact. Suggestions arise, as it were, w.i.l.l.y-nilly, depending on an individual's inheritance, his past experience, his social position, all at the moment uncontrollable features of his situation. We can, through scientific method, examine and regulate suggestions once they arise, but their appearance is in a sense casual and unpredictable, like the fancies in a daydream. The greatest scientific discoveries have been made in a sudden "flash of imagination," as when to the mind of Darwin, after twenty years' painstaking collection of facts, their explanation through the single encompa.s.sing formula of evolution occurs, or when to the mind of Newton the hypothesis of gravitation suddenly suggests itself.

The encouragement of a lively play of the mind over experience, the stimulation of imagination or what Bertrand Russell calls "the joy of mental adventure" is thus one of the most important sources of art and science. The arousing of imagination depends primarily on the inherited curiosity of man which varies from the random and restless exploring of the child to the careful and persistent investigation of the trained scientist. The curiosity which prompts the child to experiment with objects in a hit-or-miss fashion is little more than the physiological overflow of action which has been noted above.

Curiosity becomes more distinctively mental when it is social in character, when the child explores and experiments not by its own manipulations but by communication, by asking questions of other people.

When the child learns that he can appeal to others to eke out his store of experiences, so that, if objects fail to respond interestingly to his experiments, he may call upon persons to provide interesting material, a new epoch sets in. "What is that?" "Why?" become the unfailing signs of a child's presence. At first this questioning is hardly more than a projection into social relations of the physical overflow which earlier kept the child pushing and pulling, opening and shutting. He asks in succession what holds up the house, what holds up the soil that holds the house, what holds up the earth that holds the soil; but his questions are not evidence of any genuine consciousness of rational connections. His _why_ is not a demand for scientific explanation; the motive behind it is simply eagerness for a larger acquaintance with the mysterious world in which he is placed. The search is not for a law or principle, but only for a bigger fact.... But in the feeling, however dim, that the facts which directly meet the sense are not the whole story, that there is more behind them and more to come from them, lies the germ of _intellectual_ curiosity.[1]

[Footnote 1: Dewey: _loc. cit._, p. 32.]

Curiosity pa.s.ses thus from casual rudimentary inquiry into genuinely scientific investigation. At first it is merely physical manipulation, then merely disconnected questionings; it becomes genuinely intellectual when it pa.s.ses from "inquisitiveness" to inquiry. To be inquisitive means merely to want to know facts rather than to solve problems.

To be scientifically inquiring is to seek on one's own account the significant relations between things. But these earlier and more casual forms of curiosity are not to be despised. If developed and controlled they lead to genuinely disinterested study of Nature and of men, to the spirit and the methods of science. That free play of imagination which was spoken of above as the chief source of original thinking and discovery is stimulated by an active hunting-out of new suggestions.

Curiosity might also be defined as aggressive imagination, which, frequent enough in children, remains among adults to a p.r.o.nounced degree only in geniuses of art and science. We may not agree with Bertrand Russell that "everything is done in education to kill it," but the dogmatism and fixity of mind which so soon settle down on maturity, the inability to be sensitive to new experiences, these are discouragingly familiar phenomena clearly inimical to science and to progress.

An active imagination that finds new materials to play over is the basis of both science and art. A skillful manipulation of its materials in words or sounds, colors, or lines makes its result art. Their controlled examination and systematization makes them science.

QUIESCENCE--FATIGUE. That all life, animal and human, is characterized by activity of a more or less persistent and positive kind has already been noted. But in human beings, as well as in animals, activity displays a "fatigue curve."

The repeated stimulation of certain muscles produces fatigue toxins which impair the efficiency of response and make further stimulation painful. Of the causes of this lessened functional efficiency we may quote from Miss Goldmark's painstaking study:

During activity, as will be shown later, the products of chemical change increase. A tired person is literally and actually a poisoned person--poisoned by his own waste products. But so marvellously is the body constructed that, like a running stream, it purifies itself, and during repose these toxic impurities are normally burned up by the oxygen brought by the blood, excreted by the kidneys, destroyed in the liver, or eliminated from the body through the lungs. So rest repaires fatigue.[1]

[Footnote 1: Goldmark, J.: _Fatigue and Efficiency_, p. 13.]

In physical activity, therefore, periods of lessened activity or change of activity, or nearly complete inactivity as in sleep, are not only desirable but necessary, if efficiency is to be maintained. The demand for rest is an imperative physiological demand. The amount of recuperation demanded by the organism varies in different individuals, but that there are certain limits of human productivity has been made increasingly clear by a careful study of the effects of fatigue upon output in industrial occupations. Repeatedly, the shortening of working hours, especially when they have previously numbered more than eight, has been found to be correlated with an increase in efficiency. Likewise, the provision of rest periods as in telephone-operating and the needle trades, has in nearly every case increased the amount and quality of the work performed. The human machine in order to be most effective cannot be pressed too hard. A striking ill.u.s.tration was offered in England at the beginning of the war. Under pressure of war necessity, the munition factories relaxed all restrictions on working hours and operated on a seven-day week. The folly of this procedure was tersely summarized by the British Commission investigating industrial fatigue, which reported: "It is almost a commonplace that seven days'

labor produces six days' output."

In the study of industrial conditions, the effects of prolonged and repeated fatigue upon output have not been the only features taken into consideration. Not only are there immediately observable effects in the decreased output of the worker, but fatigue means, among other things, general loss of control. This has the effect of producing on the part of overworked factory hands dissipation and overstimulation in free time, with a consequent permanent impairment of efficiency.[1]

Both for the laborer himself and for the efficiency of the industrial system, it has been increasingly recognized that limitation of working hours is imperatively demanded.