The Glands Regulating Personality Part 1

The Glands Regulating Personality.

by Louis Berman, M.D.

INTRODUCTION

ATt.i.tUDES TOWARD HUMAN NATURE

THE CASE AGAINST HUMAN NATURE

Man, know thyself, said the old Greek philosopher. Man perforce has taken that advice to heart. His life-long interest is his own species.

In the cradle he begins to collect observations on the nature of the queer beings about him. As he grows, the research continues, amplifies, broadens. Wisdom he measures by the devastating accuracy of the data he acc.u.mulates. When he declares he knows human nature, consciously cynical maturity speaks. Doctor of human nature--every man feels himself ent.i.tled to that degree from the university of disillusioning experience. In defense of his claim, only the limitations of his articulate faculty will curb the vehemence of his indictment of his fellows.

For all history provides the material, literature the critique, biology the inexorable logic of the case against human nature. The historical record is a spectacle of man destroying man, a collection of chapters on man's increasing cruelty to man. Limitations of time and s.p.a.ce have been shortened and eliminated. Tools of production have been multiplied and complicated. The sources of energy and power have been systematically attacked and trapped. But the nature of man has remained so unchanged that clap trap about progress is easy target for the barrage of every cheap pamphleteer.

The naturalist probes into codes of conduct, systems of morality, structures of societies, variations in the scales of value that individuals, races and nations have subjected themselves to as custom, law and religion. Again and again the portrait is presented of man preying upon man, of cunning a parasite upon stupidity and of predatory strength enslaving the weakling intellect. Until finally are evoked reactions and consequences that overtake in catastrophe and cataclysm preyer and preyed upon alike.

Human nature is but part of the magnificent tree of beast nature. Man is linked by every tie of blood and bone and cell memories with his brethren of the sea, the jungle, the forest and the fields. The beast is a seeker of freedom, but a seeker for his own ego alone, and the satisfaction of his own instincts only. Thus he struggles to a sort of freedom which makes him the Ishmael of the Universe, everyone's hand against him, as his own hand is against everyone. The human animal has achieved no advance beyond the necessities of his ancestors, nor freed himself from his bondage to their instincts and automatic reflexes.

And so the sociologist, the a.n.a.lyst of human a.s.sociations, turns out to be simply the historian and accountant of slaveries.

Yet the history of mankind is, too, a long research into the nature of the machinery of freedom. All recorded history, indeed, is but the doc.u.mentation of that research. Viewed thus, customs, laws, inst.i.tutions, sciences, arts, codes of morality and honor, systems of life, become inventions, come upon, tried out, standardized, established until sc.r.a.pped in everlasting search for more and more perfect means of freeing body and soul from their congenital thralldom to a host of innumerable masters. Indeed, the history of all life, vegetable and animal, of bacillus, elephant, orchid, gorilla, as well as of man is the history of a searching for freedom.

Freedom! What to a living creature is freedom? How completely has it dominated the life history of every creature that ever crawled upon the earth? Trace our cellular pedigree, descend our family tree to its rootlets, our amebic ancestors, and the craving for more freedom is manifest in the soul of even the lowest, buried in darkness and slime.

When the first clever bit of colloidal ooze, protoplasm as the ameba, protruded a bit of itself as a pseudopod, it achieved a new freedom.

For, accidentally or deliberately, it created for itself a new power--the ability to go directly for food in its environment, instead of waiting, patiently, pa.s.sively, as the plant does, for food to just happen along. Therewith developed in place of the previous quietist pacifist, quaker att.i.tude toward its surroundings, a new religion, a new tone: aggressive, predatory, careerist.

That adventure was a great step forward for the ameba--a miracle that freed it forever from the danger of death by starvation. But latent in that move were all the terrible possibilities of the tiger, the alligator, the wolf and all the varieties of predaceous beast and plant, parasitism and slavery. The device that enabled the ameba to change its position in s.p.a.ce of its own will, and so increased its freedom immeasureably, meant the generation of infinite evil, pain, suffering and degradation for billions in the womb of time.

THE BREEDING OF INFERIORITY

Human history, being a continuation of vertebrate history, is full of similar instances. The invention of the stock company, for example, furnished a certain relative freedom to hundreds, a certain amount of leisure to think and play, and independence to travel and record, and immunity from a daily routine and drudgery. In turn, it bore fruit in miseries and horrors multiplied for millions, like those of the child lacemakers of Mid-Victorian England, who were dragged from their beds at two or three o'clock in the morning to work until ten or eleven at night in the services of a stock company.

A corporation is said to have no soul. The struggle for freedom of every living thing has no conscience. Throughout the living world, from ameba to man, parasitism and slavery together with their by-products, physical and spiritual degeneracy, appear as the after effects of the more vital individual's efforts to remain alive and free. The origins of slavery may be seen in the parasitisms of the infectious diseases which kill man. The change from parasitism to slavery was an inevitable step of creative intelligence. In the transition evolution made one of those breaks which it indulges in periodically as its mode of progress.

The natural effect of slavery has been a selection of two sorts of individuals along the lines of the survival of the adapted. It has tended to perpetuate in the breed the qualities of the strong which would make them stronger, and certain qualities in the weak which would increase their weakness. For parasitism and likewise slavery infallibly entail the degradation of certain structures and an overgrowth of others by the law of use and disuse. The type of organ which would function normally, were not its possessor parasitic in that function, invariably degenerates or disappears. Parasitic insects lose their wings. An entire anatomical system may even be lost. So the tapeworm, which feeds upon the digested food present in the intestines of its host, has no alimentary ca.n.a.l of its own because it needs none.

On the other hand, the organs of attack and combat grow by a constant use into the most remarkable of efficient weapons.

In human society the process continues. Out of the tapeworm nature, the tiger nature, the wolf nature, the simian nature, human nature evolves. Repeated episodes of subjugation and suppression mixed with countless incidents of predaceous cupidity and rapacity have made Man what he is today. Indeed, by a sort of instinct, society has constructed its inst.i.tutions upon empirical observations and a.s.sumptions agreeing with this principle. The deductions concerning human nature and human traits that an interplanetary visitor would draw from a study of our common law would be at least slightly humiliating to our incorrigible pride. Law courts, codes of civil contract and criminal procedure, the systems of subordination in armies and navies, castes and cla.s.ses, men and women, employers and employees, teachers and pupils, parents and children, are based upon the fundamental, the conservative axiom that man, especially the common plain man (Lincoln's phrase), is a being incurably lazy, stupid, dishonest, muddled, cowardly, greedy, restless, obsessed with a low cunning and a selfish callousness and insensibility to the sufferings of his fellow creatures, animal and human.

Why is it that Man, the n.o.blest creature of creation, made in the image of G.o.d, capable of the flights of attainment that distinguish a Christ, a Caesar, a Plato, a Shakespeare, a Sh.e.l.ley, a Newton, is so described, not alone by hopeless pessimists like Koheleth, Swift, and Mark Twain, but by the common law, the common opinion, the common a.s.sumptions of mankind? Because the development of slavery and parasitism in human society, the subjection of the weak to the strong, the dull and base to the clever and headstrong, set up a vicious cycle: the liberation of more energy for the making of more and more slaves and the propagation of slaves and slave qualities in a geometrically increasing proportion.

This might be called the _Malthusian law of slavery_. For the qualities that I have named as man's own characterization of himself are the qualities of the slave and the slave-soul. Nietzche took great pains to repeat ad nauseam that these qualities were the qualities of the slave. But by burdening himself with the hypothesis, evolved from his inner consciousness, that the slaves imposed from below a morality of weakness upon their masters, he missed the really obvious process by which slaves beget more slaves, slavery begets more slavery, and the slave-soul becomes universal. That process is the simple action of physical and spiritual reproduction of the slaves. The subnormal begets the subnormal, the inferior begets the inferior.

Slavery appeared as an invention of the would-be-free. It was a brilliant flash of genius of a seeker after freedom. However, it became a boomerang. By multiplication and hereditary transmission, the inferiority and the number of the slaves created a new overwhelming problem for the superior few, the upper crust of the free. At last the problem grew into the problem of problems, the problem of government, that threatened all freedom, as an epidemic disease threatens even the most healthy. Government, at first organized for conquest and subjugation, had to change its character until it became more and more to consist of experiments in a new social machinery that would free somebody of the incubus. So through the centuries, one technique of liberty after another was tested in the laboratory of experience.

But always the attempts are so muddled, because the problem is not grasped. Muddledom is the essence of the slave-soul. And the essence infiltrates and poisons the whole atmosphere in which the would-be-free think and act. Kings' heads are chopped off, a whole cla.s.s is guillotined, reform movements come and go, the masters fight every inch of their retreat, and pile stratagem upon stratagem, device upon device, to retain their spoils.

The democratic formula of freedom for all comes to the fore. So at last universal suffrage is introduced as the panacea. Freedom seems within grasp. Now it looks as if a method and an objective have been hit upon, that will lead both the free and the enslaved out of their mutual bondage, and release the handcuffs which have bound them together. All the trial and error tests to which history had subjected inst.i.tutions appeared to culminate in the formula that would automatically yield Liberty. The French wanted a little more and added Equality and Fraternity. The Americans put it quite definitely as the formula that would a.s.sist the Pursuit of Life, Liberty, and Happiness.

That formula is: the _democracy of the normals_.

To be sure, a civilization might be organized for the breeding and the glorification of the supernormals. Such a civilization may yet have to be tried. But as the supernormals, as we know them today, are merely biologic sports, in a sense, simple accidents, no one can tell whether they will turn out true shots or just flashes in the pan. So it looks the better course to stick to the plan of nature, which seems to be the raising of the level of the normals, and the gradual increase of their faculties and powers.

WHAT THE STATESMAN IS UP AGAINST

Under the terms of the democratic formula the problems of the statesman seem to become enormously simplified. That is, if one a.s.sumes that he has worked out a perfectly clear idea of what a democracy means and what the normal means. a.s.suming these una.s.sumables, his problem simplifies into the definite object of producing and developing the greatest possible number of normals--or if you will, the greatest happiness of the greatest number of normal lives.

Furthermore you then begin to have the entirely novel possibility in the world: some sort of collective effort for a collective purpose, beyond the personal greeds and fears, factions and hatreds. So the state, instead of fulfilling its old function of serving as the tool of certain powerful individuals, latterly known as the Big Men, might be transformed into an instrument toward freedom. With the ideal of a democracy of the normals ever before him, the statesman could go on to construct and modify his social machinery. That would entail the satisfaction not alone of the animal needs, but also the highest aspirations and therefore the provision of the finest conditions of life for the normal: those most favorable, stimulative, and a.s.sistant to creative activity. For what else is the content of the idea of freedom?

Without committing the intellectual sin which William James named Vicious Abstractionism, the goal of the clearest progressive and liberal thought and forces of the twentieth century might be summed up as this freedom in a democracy of normals. A good formula which coincides with the technique of nature in the evolution of species.

A fair fight, a free-for-all who are unhandicapped, is the motto of natural selection. Where civilization shakes hands with natural instinct, what but the happiest of results can be expected?

Unfortunately, the formula in human society possesses an Achilles'

heel. Again it is slavery. Where slavery has become bred into the bone, the standard of the normal becomes reduced so tremendously that the average of normals, the majority, are hopelessly inferior. In effect, they are really subnormal. So the ideal of our ideal statesman is bound to be defeated because of the inadequacy of his material.

No matter how interested in his main business: the promotion of freedom for creative activities in a democracy of the normals, he is bound to be beaten by the majority consisting of subnormals. There is nothing left for him but to cater to the minority of careerists, the one-eighth of the electorate representing superior intelligence. The intelligence tests employed in the War showed that and also that forty-five per cent of the examined, or about one half the total population, had a mental capacity, or natural ability that would never develop beyond the stage normal to a twelve-year-old child. They are doomed to remain forever subnormal.

THE CAREERISTS AS THE ABNORMALS

The careerists are those who practice the careerist religion. The careerist religion is the religion par excellence of modernity.

Someone once said, with the perfect candor of the North American, that America is the land of opportunity. He meant that America is the land of the Careerist or, as it has also been put, it is the land of the man on the make. The careerist, or the man on the make, is of a thousand genera and species, varieties and subvarieties, with transition links between. One finds him at every level of society.

Excepting a negligible minority, the feminine career of today (as of the last ten thousand years of the race's history) consists in the acquisition of a husband. After that she is so identified with him that her own life, as something distinct, individual and unique, becomes blurred and then completely erased. The feminine careerist, the careeristina, if you will, is a definite type. Consider the unimportance of a collective purpose to the woman whose career is the mate, and then the mate's career. All the kinks and twists of the feminine mind, resulting from the necessities of that fundamental primary problem, would form a mult.i.tudinous and interesting list. The most successful careeristinas are the absolutely unconscious ones because they are not pa.s.sively besieged nor actively bombarded by any doubts as to what they want. They play their game exceedingly well as do not the quasi-rebels and faint-hearted revoltees that form no small percentage of the Newest Women. For a number of women the feminist movement has been an attempt to break away from the traditions of the wife-careerist, and to strike a line of auto-careerism. Can the careeristina instinct, the fruit of the practice of so many generations, be uprooted by the good intentions of a mere statesman?

But the masculine careerist is a marvelous creature. He is a biologic sport, an abnormal variation. New York is the place to watch and study him in his thousands and tens of thousands. You can observe him climbing, climbing, climbing, precisely as an ant climbs a tree.

Nothing can really discourage or sway him from his chosen path. If he is not getting on financially, he is getting on socially, or he is using the one method of advance to help him with the other. How the line of least resistance and greatest advantage is determined for and taken by him is a fascinating process.

The careerist instinct, the inherited flair for a career, must not be confounded with the instincts of self-preservation, self-expansion or self-expression, because they are utterly different. Indeed, the careerist instinct is often their direct antagonist, clashing with and dominating them. The making of the career involves the distortion, the mutilation, degradation, degeneration or even the complete suppression of the true personality. But it is all instinctive. To consider the life of the careerist as an expression of instinct will explain too the success of so many who have no inner awareness of what they want.

These go straight for the career, looking neither to the right nor to the left, without doubt or hesitation, just as they go for the respiration business as soon as they are born.

Then there is the Super-Careerist. Ordinarily, the careerist is rather obvious, easily recognizable, with diaphanous motives and conduct. But there is another and rarer bird, the careerist of talent, even the careerist of genius, whom it is not so easy to see through. Clever and brainy, he may be a good all around trifler, or his specific gift for some line of achievement may make him more effective. There is nothing he may not call himself: conservative, liberal, progressive, or radical. Often he is an agnostic about social and political affairs and problems, which pa.s.ses for the indecision of the open mind, and is quite handy to render him all things to all men. But perpetually, the underlying careerist instinct drives him to use all men and women, all ideas and movements and forces he comes in contact with for his own personal advancement, just as the slave making instinct guides the red ant in all its activities to procure its captives. Ideas do not make a hero out of him, but he makes heroes of ideas, because they serve him in his ascent.

Because he is the most subtle, the most complex and the most deceptive type of careerist, he is the most dangerous to the adventure and speculation in intellect which mankind is. To say that he is a wolf in sheepskin is to be unjust to him, since he is most successful when he is most unaware of his own charlatanry. He is most sincere when he is most insincere, and most truthful when he lies best. A little self-consciousness of hypocrisy is a corrupting thing, much of it completely incompatible with the most successful careerism. Tartuffe is always applauded by the world when he plays Hamlet, if he really believes in himself as Hamlet. And, as all he has to do, if he is at all talented, is to look into his gla.s.s and see himself in the part, he carries it off very well.

WHY THE STATESMAN FAILS

Slaves and careerists, subnormals and abnormals, are the important elements of the const.i.tuency of every modern statesman. The financial and social careerists as business men, professionals, artists, publicists, presidents of countries, politicians, philosophers dominate his outlook, his plans, his horizon. The slaves, the inferiors, the subnormals exist merely to be exploited by them. No one questions the causes of the multiplicity of them. No one asks why there are so many little lives. For a fundamentally minded statesman the control of the production of the careerist, why he is produced, and how he may be prevented, becomes the primary problem of his art.

Well, you say, what are you going to do about it? That is human nature. The Evils of Human Nature! There is the perpetual answer to be repeated by our clever editors unto Eternity. You cannot get away from human nature. It is human nature to be a careerist. It is human nature to put the immediate triumphs of the self and its pleasures above the more indirect, the more remote and distant benefits of a great, wonderful, free community. We are all careerists. In so far as democracy has succeeded as a form, it has persisted because there was in it for the common man the promise of his getting more out of life that way than any other way. For himself. And the devil take the others. The myopia of such crude selfishness continues to determine his politics to this very day. And so he proceeds to vote for favors bestowed and patronage past or potential. That is, when he does not throw his ballot away altogether into the fire of family habit, sectional inertia, or race prejudice.

Again you say, that is human nature. It is human nature for us to be narrow, to be confined within the circle of personal thought and desire, without imagination for the beyond. So the calf is limited in its wanderings to the radius of the rope by which it is tethered. The servile soul will always be submissive and docile, greedy and stupid.

What else could you expect from the descendant of the solitary beast who once lived for thousands of years in caves? Without servility of the soul, without chains for the spirit of the wild animal against the world, men could never have been driven to live together for twenty-four hours in communities.

The conception of human quality out of which all social machinery has been devised and built is a conception of slave quality and careerist quality. As we are all caught in the net, as the unconscious memories of our slave and careerist ancestors flow in our blood and echo in our cells, all we can do is accept it and work with it. Human nature is an incurable disease. Like Jehovah's definition of Himself, it is, it has been, and ever will be. Everywhere the same, always the same, forever the same, there is no way out.

POOR HUMAN NATURE

All of these strictures upon poor human nature are exceedingly delightful to our careerists. Every unpleasant social fact, every outrage to our best instincts, every exhibition of incapacity, incompetency, inefficiency, indifference, every example of super-criminal negligence is pardoned as an effect of that universal sin, human nature. Take the case of the statesman and the diplomats who failed to prevent the Great War, though they saw it coming for years, and who should therefore all, Entente as well as German, American as well as j.a.panese, be indicted for their criminal negligence, precisely as a physician would be for failure to report and stop the spread of an epidemic disease. All these crimes of omission and commission are excused on the plea that it was all due to human nature, and that what can be blamed on human nature in general can be blamed on no one in particular.