The Foundations of Personality Part 8

Under monotony certain types of personalities develop an intense inner life, which may be pathological, or it may be exceedingly fruitful of productive thought.

Some build up a delusional thought and feeling. For delusion merely means uncorrected thought and belief, and we can only correct by contact and collision. The whole outer world may vanish or become hostile and true mental disease develop. Perhaps it is more nearly correct to say that minds predisposed to mental disease find in monotony a circ.u.mstance favoring disease.

On the other hand, a vigorous mind shut out from outer stimuli[1]

finds in this circ.u.mstance the time to develop leisurely, finds a freedom from distraction that leads to clear views of life and a proper expression. A periodic retirement from the busy, too-busy world is necessary for the thinker that he may digest his material, that he may strip away unessential beliefs, that he may find what it is he really needs, strives for and ought to have.

[1] Perhaps this is why real genius does not flourish in our crowded, over-busy days, despite the great amount of talent.

4. Here we come to another corollary of the need for excitement, the need of relaxation. At any rate, satisfaction and pleasure need periods of hunger in order to be felt. In the story of Buddha he is represented as being shielded from all sorrow and pain, living a life filled with pleasure and excitement, yet he sought out pain. So excitement, if too long continued--or rather if a situation that produces excitement of a pleasurable kind be too long endured--will result in boredom. "Things get to be the same," whether it be the excitement of love, the city, sports or what not. This is a basic law of all pleasures. In order that life may have zest, that excitement may be easily and pleasurably evoked and by normal means, we need relaxation, periods free from excitement, or we must pa.s.s on to a costly chase for excitement that brings breakdown of the character.

5. If the seeking of excitement, as such, is one of the prime pleasures of life, organized excitement in the form of interest is the directing and guiding principle of activity. At the outset of life interest is in the main involuntary and is aroused by the sights, sounds and happenings of the outer world. As time goes on, as the organism develops, as memories of past experiences become active, as peculiarities of personality develop, and as instincts reach activity, interest commences to take definite direction, to become ca.n.a.lized, so to speak. In fact, the development of interest is from the diffuse involuntary form of early childhood to a specialization, a condensation into definite voluntary channels. This development goes on unevenly, and is a very variable feature in the lives of all of us. Great ability expresses itself in a sustained interest; a narrow character is one with overdeformed, too narrow interest; failure is often the retention of the childish character of diffuse, involuntary interest. And the capacity to sustain interest depends not only on the special strength of the various abilities of the individual, but remarkably on his energy and health. Sustained "voluntary" interest is far more fatiguing than involuntary interest, and where fatigue is already present it becomes difficult and perhaps impossible. Thus after much work, whether physical or mental, during and after illness--especially in influenza, in neurasthenic states generally, or where there is an inner conflict--interest in its adult form is at a low ebb.

There are two main directions which interest may take, because there are two worlds in which we live. There is the inner world of our feelings, our thoughts, our desires and our struggles,[1]--and there is the outer world, with its people, its things, its hostilities, its friendships, its problems and facts, its attractions and repulsions. Man divides his interest between the two worlds, for in both of them are the values of existence.

The chief source of voluntary interest lies in desire and value, and though these are frequently in coalescence, so that the thing we desire is the thing we value, more often they are not in coalescence and then we have the divided self that James so eloquently describes. So there are types of men to whom the outer world, whether it is in its "other people," or its things, or its facts, or its attractions and repulsions, is the chief source of interest and these are the objective types, exteriorized folks, whose values lie in the goods they can acc.u.mulate, or the people they can help, or the external power they exercise, or the knowledge they possess of the phenomena of the world, or the things they can do with their hands. These are on the whole healthy-minded, finding in their pursuits and interest a real value, rarely stopping from their work to ask, "Why do I work? To what end? Are things real?" Contrasted with them are those whose gaze is turned inward, who move through life carrying on the activities of the average existence but absorbed in their thoughts, their emotions, their desires, their conflicts,--perhaps on their sensations and coenaesthetic streams. Though there is no sharp line of division between the two types, and all of us are blends in varying degrees, these latter are the subjective introspective folk, interiorized, living in the microcosmos, and much more apt than the objective minded to be "sick souls" obsessed with "whys and wherefores."

They are endlessly putting to themselves unanswerable questions, are apt to be the mentally unbalanced, or, but now and then, they furnish the race with one whose answers to the meaning of life and the direction of efforts guide the steps of millions.

[1] Herbert Spencer's description of these two worlds is the best in literature. "Principles of Psychology."

There is a good and a bad side to the two types of interest. The objective minded conquer the world in dealing with what they call reality. They bridge the water and dig up the earth; they invent, they plow, they sell and buy, they produce and distribute wealth, and they deal with the education that teaches how to do all these things. They find in the outer world an unalterable sense of reality, and they tend rather naively to accept themselves, their interests and efforts as normal. In their highest forms they are the scientist, reducing to law this tangle of outer realities, or the artist, who though he is a hybrid with deep subjective and objective interest, nevertheless remodels the outer world to his concept of beauty. These objective-minded folk, the bulk of the brawn and in lesser degree of the brain of the world, are apt to be "materialists," to value mainly quant.i.ty and to be self-complacent. Of course, since no man is purely objective, there come to them as to all moments of brooding over the eggs of their inner life, when they wonder whether they have reached out for the right things and whether the goods they seek or have are worth while. Such introspective interest comes on them when they are alone and the outer world does not reach in, or when they have witnessed death and misfortune, or when sickness and fatigue have reduced them to a feeling of weakness. For it is true that the objective minded are more often robust, hearty, with more natural l.u.s.t, pa.s.sion and desire than your introspectionists, more virile and less sensitive to fine impressions.

The introspectionists, culling, chewing the cud of their experiences and sensations, find in their own reactions the realities. In fact, interested in consciousness, they are sometimes bold enough to deny the realities of anything else.

Where the others build bridges, they build up the ideas of eternal good and bad, of beauty, of the transitory and the permanent, of now and eternity. They deal with abstract ideas, and they luxuriate in emotions. They build up beliefs where thought is the only reality and is omnipotent. They are the founders of religious, cults, fads and fancies. They inculcate the permanent ideals, because they are the only ones who interest themselves in something beside the show of the universe.

But too often they are the sick folk. Without the hardihood and the energy to conquer the outer world, they fall back on a world requiring less energy to study, less energy to conquer. Sometimes they develop a sense of unreality which vitiates all their efforts to succeed; or they become hypochondriacs, feeling every flutter of the heart and every vague ache and pain. The Hamlet doubting type is an introspectionist and oscillates in his mind from yea to nay on every question. Such as this type develop ideas of compensation and power and become cranks and fake prophets. Or else, and this we shall see again, they become imbued with a sense of inferiority, feel futile as against the red-blooded and shrink from others through pain.

Everywhere one sees these phases of interest in antagonism and cooperation. The "healthy-minded" acknowledge the leadership of a past introspectionist but despise the contemporary one as futile and light-headed. The introverted (to use a Freudian term) call the others Philistines, and mock them for their lack of spiritual insight, yet in everything they do they depend for aid and sustenance upon them. Introspection gives no exact measurements of value, but it gives value and without it, there can be no wisdom. But always it needs the correction of the outer world to keep it healthy.

While we have dealt here with the extremes of extrospection and introspection, it is safe to say that in the vast majority of people there is a definite and una.s.sailable interest in both of these directions. Interest in others is not altruism and interest in the self is not self-interest or egoism. But, on the whole, they who are not interested in others never become philanthropists; they who are not interested in things never become savants; and they who do not dig deep into themselves are not philosophers. There are, therefore, certain practical aspects to the study of interest which are essential parts of the knowledge of character.

1. Is the interest of the one studied controlled by some purpose or purposes, or is it diffuse, involuntary, not well directed?

2. Is it narrow, so that it excludes the greater part of the world, or is it easily evoked by a multiplicity of things? In the breadth of interest is contained the breadth of character, but not necessarily its intensity or efficiency. There are people of narrow but intense successful interest, and others of broad, intense successful interest, but one meets, too frequently, people quickly interested in anything, but not for long or in a practical fashion. There is a certain high type of failure that has this difficulty.

3. Is its main trend outward, and if so, is there some special feature or features of the world that excite interest?

4. Is its main trend inward, and is he interested in emotions, thoughts, sensations,--In his mind or his body, in ideas or in feelings? For it is obvious that the man interested in his ideas is quite a different person than he who is keenly aware of his emotions, and that the hypochondriac belongs in a cla.s.s by himself.

5. If there are special interests, how do these harmonize with ability and with well-defined plan and purpose. It is not sufficient to be keenly interested, though that is necessary. One of the greatest disharmonies of life is when a man is interested when he is not proficient, though usually proficiency develops interest because it gives superiority and achievement.

Interest is heightened by the success of others, for we are naturally compet.i.tive creatures, or by admiration for those successful in any line of activity. The desire to emulate or excel or to get power is a mighty factor in the maintenance of interest. "See how nicely Georgie does it," is a formula for both children and adults, and if omitted, interest would not be easily aroused or maintained. In other words, the compet.i.tive feeling and desire in its largest sense are necessary for the concentrated excitement of interest. So any scheme of social organization that proposes to do away with compet.i.tion and desire for superiority labors under the psychological handicap of removing the basis of much of the interest in work and study and must find some subst.i.tute for the lacking incentives before it can seriously ask for the adherence of those with a realistic view of human nature. One might, it is true, establish traditions of work, bring about a livelier social conscience as to service, but these are not sufficient to arouse real interest in the vast majority of the race. Here and there one finds a man in whom interest is aroused by the unsolved problem, by the reward of fame and the pleasure of achievement, but such persons are rare.

The average man (and woman), in my experience, loses interest in anything that does not directly benefit him or in which his personal compet.i.tive feeling is not aroused. Interest becomes vague and ill-defined the farther the matter concerned is from the direct personal good of the individual, and proportionately it becomes difficult to sustain it.

That is why in our day "dollars and cents" appeals to interest are made; away with abstracts, away with sentiment; the publicity man working for a good cause now uses the methods of the man selling shoes or automobiles: he attempts to show that one's interest and cooperation are demanded and necessary because one's direct personal welfare is involved. Whether or not ethically justifiable, it is a recognition of the fact that interest is aroused and sustained, for the majority, by some direct personal involvement.

Thus in education, a fact to be learned, or a subject to be studied, should be first sketched or placed in some use value to the student. Knowledge for knowledge's sake is appealing only to the rare scholar, he who palpitates with interest over the relationship of things to one another, he who seeks to discover values. Now and then one finds such a person, one thrown into sustained excitement by learning, but the great majority of students, whether in medicine, law or mathematics, are "practical," meaning that their interests are relatively narrow and the good they seek an immediate one to be reaped by themselves. Recognizing this fact in the abstract, the most of teaching is conducted on the plane of the real scholar, and the average student is left to find values for himself. From first to last in teaching I would emphasize usevalue; true, I would seek to broaden the conception of usevalue, so that a student would see that usefulness is a social value, but no matter how abstract and remote the subject, its relationship to usefulness would be preliminary and continuously emphasized in order to sustain interest.

Interest, like any other form of excitement, needs new stimuli and periods of relaxation. People under the driving force of necessity continue at their work for longer periods of time and more constantly than is psychologically possible for the maintaining of interest. So it disappears, and then fatigue sets in at once,--a fatigue that is increased by the effort to work and the regret and rebellion at the change. The memory seems to suffer and a fear is aroused that "I am losing my memory"; the threat to success brings anguish and often the health becomes definitely impaired. Overconcentrated, too long maintenance of interest brings apathy,--an apathy that cannot be dispelled except by change and rest. Here there is wide individual variation from those who need frequent change and relaxation periods to those who can maintain interest in a task almost indefinitely.

A hobby, or a secondary object of interest, is therefore a real necessity to the man or woman battling for a purpose, whose interest must be sustained. It acts to relax, to shift the excitement and to allow something of the feeling of novelty as one reapproaches the task.

As a matter of fact, excitement and interest are not easily separated from their derivatives and elaborations. Desire, purpose, ambition, imply a force; interest implies a direction for that force. Interest may be as casual as curiosity aroused by the novel and strange, or as deep-seated and specialized as a talent. The born teacher is he who knows how to arouse and maintain and direct interest; the born achiever is the man whose interest, quickly aroused, is easily maintained and directs effort. To find the activity that is natively interesting and yet suited to one's ability is the aim in vocational guidance.

There are some curious pathological aspects to interest --"conflict" aspects of the subject. A man finds himself palpitatingly interested in what is horrible to him, as a bird is fascinated by a snake. s.e.x abnormalities have a marvelous interest to everybody, although many will not admit it. Stories of crime and bloodshed are read by everybody with great avidity,--and people will go miles to the site of grim tragedy.

Court rooms are packed whenever a horrible murder is aired or a nauseating divorce scandal is tried. A chaste woman will read, on the sly and with inner rebellion, as many p.o.r.nographic tales as she can get hold of, and the "carefully" brought up, i. e., those whose interest has been carefully directed, suddenly become interested in the forbidden; they seek to peek through windows when they should be looking straight ahead.

As a matter of fact, interest is as much inhibited as conduct.

"You mustn't ask about that" is the commonest answer a child gets. "That's a naughty question to ask" runs it a close second.

Can one inhibit interest, which is the excitement caused by the unknown? The answer is that we can, because a large part of education is to do this very thing. "Can we inhibit any interest without injuring all interests?" is a question often put. My answer would be that it is socially necessary that interest in certain directions be inhibited, whether it hurts the individual or not. But the interest in a forbidden direction can be shifted to a permitted direction, and this should be done. In my opinion, s.e.x interest can be so handled and a blunt thwarting of this interest should be avoided. Some explanation leading the child to larger, less personal aspects of s.e.x should be given.

The interest of the child is often thwarted through sheer laziness. "Don't bother me" is the reply of a parent shirking a sacred duty. Interest is the beginning of knowledge, and where it is discouraged knowledge is discouraged. Any inquiry can be met on the child's plane of intelligence and comprehension, and the parent must arrange for the gratification of this fundamental desire. How? By a question hour each day, perhaps a children's hour, a home university period where the vital interest of the child will be satisfied.

To return to the morbid interests: do they arise from secret morbid desires? The Freudian answer to that would be yes. And so would many another answer. It is the answer in many cases, especially where the desire is not so much morbid as forbidden.

The virgin, the continent who are intensely interested in s.e.x are not morbid, even though they have been forbidden to think of a natural craving and appet.i.te. But when the interest is for the horrible it is often the case that the excitement aroused by the subject is pleasurable, because it is a mild excitement and does not quite reach disgust. Confronted with the real perversity, the disgust aroused would quite effectually conquer interest.

And here is a fundamental law of interest: it must lead to a profitable, pleasurable result or else it tends to disappear. If this is too bold a statement, let me qualify it by stating that a profitable, pleasurable result must be foreseen or foreseeable.

Either in some affective state, or in some tangible good, interest seeks fulfillment. Disappointment is the foe of interest, and too prolonged a "vestibule of satisfaction" (to use Hocking's phrase) destroys or impairs interest.

CHAPTER VIII. THE SENTIMENTS OF LOVE, FRIENDSHIP, HATE, PITY AND DUTY. COMPENSATION AND ESCAPE

I shall ignore the complexities that arise when we seek to organize our reactions into various groups by making a simple cla.s.sification of feeling, for the purposes of this book. There is a primary result of any stimulation, whether from within ourselves or without, which we have called excitement. This excitement may have a pleasurable or an unpleasurable quality, and we cannot understand just what is back of pleasure and pain in this sense. Such an explanation, that pleasure is a sign of good for the organism and pain a sign of bad, is an error in that often an experience that produces pleasure is a detriment and an injury. If pleasure were an infallible sign of good, no books on character, morals or hygiene would need to be written.

This primary excitement, when a.s.sociated with outer events or things, becomes differentiated into many forms. Curiosity (or interest) is the focusing of that excitement on particular objects or ends, in order that the essential value or meaning of that object or individual become known. Curiosity and interest develop into the seeking of experience and the general intellectual pursuits. We have already discussed this phase of excitement.

An object of interest may then evoke further feeling. It may be one's baby, or one's father or a kinsman or a female of the same species. A type of feeling FAVORABLE to the object is aroused, called "tender feeling," which is a.s.sociated with deep-lying instincts and has endless modifications and variations. Perhaps its great example is the tender feeling of the mother for the baby, a feeling so strong that it leads to conduct of self- sacrifice; conduct that makes nothing of privation, suffering, even death, if these will help the object of the tender feeling, the child. Tender feeling of this type, which we call love, is a theme one cannot discuss dryly, for it sweeps one into reveries; it suggests softly glowing eyes, not far from tears, tenderly curved lips, just barely smiling, and the soft humming of the mother to the babe in her arms. It is the soft feeling which is the unifying feeling, and when it reaches a group they become gentle in tone and manners and feel as one. The dream of the reformer has always been the extension of this tender feeling from the baby, from the child and the helpless, to all men, thus abolishing strife, conquering hate, unifying man. This type of love is also paternal, though it is doubtful whether as such it ever reaches the intensity it does in the mother. By a sort of a.s.sociation it spreads to all children, to all little things, to all helpless things, except where there exists a counter feeling already well established.

Though typical in the mother, child relationship, tender feeling or love, exists in many other relationships. The human family, with its close a.s.sociation, its inculcated unity of interests, in its highest form is based on the tender feeling. The n.o.ble ideal of the brotherhood of man comes from an extension of the feeling found in brothers. The brotherly feeling is emphasized, though the sisterly feeling is fully as strong, merely because the male member of genus h.o.m.o has been the articulate member, he has written and talked as if he, and not his sister, were the important human personage. So fraternal feeling is tender feeling, existing between members of the same family, or the love that we conceive ought to be present. Is such love instinctive, as is the maternal love? If it is, that instinct is very much weaker, and hostile feeling, indifference, rivalry, may easily replace it. We rarely conceive of a mortal world where so intense a love as that of the mother will be the common feeling; all we dare hope for is a world in which there will be a fine fraternal feeling.

Fraternal feeling is born of a.s.sociation together, any task undertaken en ma.s.se, any living together under one roof. Even when men sit down to eat at the same table, it tends to appear.

So college life, the barracks, secret orders, awaken it, but here, as always, while it links together the a.s.sociated, it shuts out as non-fraternal those not a.s.sociated.

What we call friendly feeling is a less vehement, more intellectualized form of tender feeling. It demands a certain equality and a certain similarity in tastes, though some friendships are noted for the dissimilarity of the friends.

Friendship lives on reciprocal benefits, tangible or intangible, though sentimentalists may take exception to this. Primary in it is the good opinion of the friends and interest in one another; we cannot be friends with those who think we are foolish or mean or bad. We ALLOW a friend to say that we have acted wrongly because we think he has our interest at heart, because he has shown that he has this interest at heart, though his saying so sometimes strains the friendship for a while. Friendship ideally expects no material benefits, but it lives on the spiritual benefit of sympathy and expressed interest and the flattery of a taste in common. It is a unification of individuals that has been glorified as the perfect relationship, since it has no cla.s.sifiable instinct behind it and is in a sense democracy at its n.o.blest. Friendship is easiest formed in youth, because men are least selfish, least specialized at that time. As time goes on, alas, our own interests and purposes narrow down in order that we may succeed; there is less time and energy for friendship.

s.e.x love is only in part made up of tender feeling. Pa.s.sion, admiration of beauty, desire of possession, the love of conquest, take away from the "other" feeling that is the basis of tenderness or true love. We desire so much for ourselves in s.e.x love that we have not so much capacity for tender feeling as we usually think we have. The protests of eternal devotion and unending self-sacrifice are sincere enough but they have this proviso in the background: "You must give yourself to me." If the lovers can also be friends, if they have a real harmony of tastes, desires and ambitions, if they can recede their ego feeling, know how to compromise, then this added to s.e.x feeling makes the most genuinely satisfying of all human relations, or at least the most reciprocal. But the two human beings who fall in love are rarely enough alike, and their relationship is rarely one of equality; traditional duties and rights are not equal; they will seek different things, and their relationship is too close and intimate to be an easy one to maintain. s.e.x love and marriage are different matters, for though they may be the same, too often they are not. Rarely does s.e.x love maintain itself without marriage and marriage colors over s.e.x love with parental feelings, financial interests, home and its emotions, etc. In s.e.x gratification[1] there is the danger of all sensuous pleasure: that a periodic appet.i.te gratified often leaves behind it an ennui, a distaste,--sometimes reaching dislike--of the entire act and a.s.sociations.

[1] Stanley Hall says that after s.e.x gratification there is "taedium vitae," weariness of life. In unsanctioned s.e.x gratification this is extreme and takes on either bitter self-reproach or else a hate of the partner. But this is due to the inner conflict rather than the s.e.x act.

Is all tender feeling, all love, s.e.xual in its essential nature?

The Freudians say yes to this, or what amounts to yes. All mother love arises from the s.e.x sphere, and it cannot be denied that in the pa.s.sionate desire to fondle, to kiss and even to bite there is something very like the excitement of s.e.x. But there is something very different in the wish for self-sacrifice, the pity for the helpless state, the love of the littleness. Women, when they love men, often add maternal feeling to it, but mainly they love their strength, size and vigor; and there tenderness and pa.s.sion differ. Certainly there seems little of the s.e.xual in the love of a father for his baby,[1] though the Freudians do not hesitate in their use of the term h.o.m.os.e.xual. Apparently all children have incestuous desire for their parents, if we are to trust Freud. Without entering into detailed reasoning, I disavow any truly s.e.xual element in tender feeling. It is part of the reception we give to objects having a favorable relation to ourselves. Indeed, we give it to our houses, our dogs, our cattle; our pipes are hallowed by friendly a.s.sociation, and so with our books, our clothes and our homes. We extend it in deep, full measure to the very rocks and rills of our native land or to some place where we spent happy or tender days. Tender feeling, love, is inclusive of much of the s.e.x emotion, and the characteristic mistake of the Freudians of identifying somewhat similar things has here been made.

[1] It's a very difficult world to live in, if we are to trust the Freudians. If your boy child loves his mother, that's heteros.e.xual; if he loves his father, that's h.o.m.os.e.xual; and the love of a girl child for her parents simply reverses the above formula. If your wife says of the baby boy, "How I love him! He looks just like my father," be careful; that's a daughter-father complex of a dangerous kind and means the most unhallowed things, and may cause her to have a nervous breakdown some day!