Historically, the scientific interest in the question of biological and social inheritance has concerned itself with the rather sterile problem of the weight to be attached on the one hand to physical heredity and on the other to social heritage. The selection, "Temperament, Tradition, and Nationality" suggests that a more important inquiry is to determine how the behavior patterns and the culture of a racial group or a social cla.s.s are determined by the interaction of original nature and the social tradition. According to this conception, racial temperament is an active selective agency, determining interest and the direction of attention. The group heritages on the other hand represent a detached external social environment, a complex of stimuli, effective only in so far as they call forth responses. The culture of a group is the sum total and organization of the social heritages which have acquired a social meaning because of racial temperament and of the historical life of the group.

II. MATERIALS

A. THE ORIGINAL NATURE OF MAN

1. Original Nature Defined[58]

A man's nature and the changes that take place in it may be described in terms of the responses--of thought, feeling, action, and att.i.tude--which he makes, and of the bonds by which these are connected with the situations which life offers. Any fact of intellect, character, or skill means a tendency to respond in a certain way to a certain situation--involves a _situation_ or state of affairs influencing the man, a _response_ or state of affairs in the man, and a _connection_ or bond whereby the latter is the result of the former.

Any man possesses at the very start of his life--that is, at the moment when the ovum and spermatozoon which are to produce him have united--numerous well-defined tendencies to future behavior. Between the situations which he will meet and the responses which he will make to them, pre-formed bonds exist. It is already determined by the const.i.tution of these two germs that under certain circ.u.mstances he will see and hear and feel and act in certain ways. His intellect and morals, as well as his bodily organs and movements, are in part the consequence of the nature of the embryo in the first moment of its life. What a man is and does throughout life is a result of whatever const.i.tution he has at the start and of the forces that act upon it before and after birth.

I shall use the term "original nature" for the former and "environment"

for the latter. His original nature is thus a name for the nature of the combined germ-cells from which he springs, and his environment is a name for the rest of the universe, so far as it may, directly or indirectly, influence him.

Three terms, reflexes, instincts, and inborn capacities, divide the work of naming these unlearned tendencies. When the tendency concerns a very definite and uniform response to a very simple sensory situation, and when the connection between the situation and the response is very hard to modify and is also very strong so that it is almost inevitable, the connection or response to which it leads is called a reflex. Thus the knee-jerk is a very definite and uniform response to the simple sense-stimulus of sudden hard pressure against a certain spot.

When the response is more indefinite, the situation more complex, and the connection more modifiable, instinct becomes the customary term.

Thus one's misery at being scorned is too indefinite a response to too complex a situation and is too easily modifiable to be called a reflex.

When the tendency is to an extremely indefinite response or set of responses to a very complex situation, as when the connection's final degree of strength is commonly due to very large contributions from training, it has seemed more appropriate to replace reflex and instinct by some term like capacity, or tendency, or potentiality. Thus an original tendency to respond to the circ.u.mstances of school education by achievement in learning the arts and sciences is called the capacity for scholarship.

There is, of course, no gap between reflexes and instincts, or between instincts and the still less easily describable original tendencies. The fact is that original tendencies range with respect to the nature of the responses from such as are single, simple, definite, uniform within the individual and only slightly variable amongst individuals, to responses that are highly compound, complex, vague, and variable within one individual's life and amongst individuals.

A typical reflex, or instinct, or capacity, as a whole, includes the ability to be sensitive to a certain situation, the ability to make a certain response, and the existence of a bond or connection whereby that response is made to that situation. For instance, the young chick is sensitive to the absence of other members of his species, is able to peep, and is so organized that the absence of other members of the species makes him peep. But the tendency to be sensitive to a certain situation may exist without the existence of a connection therewith of any further exclusive response, and the tendency to make a certain response may exist without the existence of a connection limiting that response exclusively to any single situation. The three-year-old child is by inborn nature markedly sensitive to the presence and acts of other human beings, but the exact nature of his response varies. The original tendency to cry is very strong, but there is no one situation to which it is exclusively bound. Original nature seems to decide that the individual will respond somehow to certain situations more often than it decides just what he will do, and to decide that he will make certain responses more often than it decides just when he will make them. So, for convenience in thinking about man's unlearned equipment, this appearance of _multiple response_ to one same situation and _multiple causation_ of one same response may be taken roughly as the fact.

2. Inventory of Original Tendencies[59]

I. _Sensory capacities_

II. _Original attentiveness_

III. _Gross bodily control_

IV. _Food getting and habitation_ A. Food getting 1. Eating. 2. Reaching, grasping, putting into the mouth.

3. Acquisition and possession. 4. Hunting (a) a small escaping object, (b) a small or moderate-sized object not of offensive mien, moving away from or past him. 5. Possible specialized tendencies. 6. Collecting and h.o.a.rding.

7. Avoidance and repulsion. 8. Rivalry and co-operation B. Habitation 1. Responses to confinement. 2. Migration and domesticity

V. _Fear, fighting, and anger_ A. Fear 1. Unpleasant expectation and dread. 2. Anxiety and worry. 3. Dislike and avoidance. 4. Shock. 5. Flight, paralysis, etc.

B. Fighting 1. Escape from restraint. 2. Overcoming a moving obstacle.

3. Counter-attack. 4. Irrational response to pain.

5. Combat in rivalry. 6. Resentment of presence of other males in courtship. 7. Angry behavior at persistent thwarting.

C. Anger

VI. _Responses to the behavior of other human beings_ A. Motherly behavior B. Filial behavior C. Responses to presence, approval, and scorn of men 1. Gregariousness. 2. Attention to human beings. 3. Attention-getting.

4. Responses to approval and scorn.

5. Responses by approval and scorn D. Mastering and submissive behavior 1. Display. 2. Shyness. 3. Self-conscious behavior E. Other social instincts 1. s.e.x behavior. 2. Secretiveness. 3. Rivalry. 4. Co-operation.

5. Suggestibility and opposition. 6. Envious and jealous behavior. 7. Greed. 8. Ownership. 9. Kindliness.

10. Teasing, tormenting, and bullying F. Imitation 1. General imitativeness. 2. Imitation of particular forms of behavior

VII. _Original satisfiers and annoyers_

VIII. _Minor bodily movements and cerebral connections_ A. Vocalization B. Visual exploration C. Manipulation D. Other possible specializations 1. Constructiveness. 2. Cleanliness. 3. Adornment and art E. Curiosity and mental control 1. Curiosity. 2. The instinct of multiform mental activity.

3. The instinct of multiform physical activity.

4. The instinct of workmanship and the desire for excellence F. Play

IX. _The emotions and their expression_

X. _Consciousness, learning, and remembering_

3. Man Not Born Human[60]

Man is not born human. It is only slowly and laboriously, in fruitful contact, co-operation, and conflict with his fellows, that he attains the distinctive qualities of human nature. In the course of his prenatal life he has already pa.s.sed roughly through, or, as the biologists say, "recapitulated," the whole history of his animal ancestors. He brings with him at birth a mult.i.tude of instincts and tendencies, many of which persist during life and many of which are only what G. Stanley Hall calls "vestigial traces" of his brute ancestry, as is shown by the fact that they are no longer useful and soon disappear.

These non-volitional movements of earliest infancy and of later childhood (such as licking things, clicking with the tongue, grinding the teeth, biting the nails, shrugging corrugations, pulling b.u.t.tons, or twisting garments, strings, etc., twirling pencils, etc.) are relics of past forms of utilities now essentially obsolete. Ancient modes of locomotion, prehension, balancing, defense, attack, sensuality, etc., are all rehea.r.s.ed, some quite fully and some only by the faintest mimetic suggestion, flitting spasmodic tensions, gestures, or facial expressions.

Human nature may therefore be regarded on the whole as a superstructure founded on instincts, dispositions, and tendencies, inherited from a long line of human and animal ancestors. It consists mainly in a higher organization of forces, a more subtle distillation of potencies latent in what Thorndike calls "the original nature of man."

The original nature of man is roughly what is common to all men minus all adaptations to tools, houses, clothes, furniture, words, beliefs, religions, laws, science, the arts, and to whatever in other men's behavior is due to adaptations to them.

From human nature as we find it, take away, first, all that is in the European but not in the Chinaman, all that is in the Fiji Islander but not in the Esquimaux, all that is local or temporary. Then take away also the effects of all products of human art. What is left of human intellect and character is largely original--not wholly, for all those elements of knowledge which we call ideas and judgments must be subtracted from his responses. Man originally possesses only capacities which, after a given amount of education, will produce ideas and judgments.

Such, in general, is the nature of human beings before that nature has been modified by experience and formed by the education and the discipline of contact and intercourse with their fellows.

Several writers, among them William James, have attempted to make a rough inventory of the special instinctive tendencies with which human beings are equipped at birth. First of all there are the simpler reflexes such as "crying, sneezing, snoring, coughing, sighing, sobbing, gagging, vomiting, hiccuping, starting, moving the limb in response to its being tickled, touched or blown upon, spreading the toes in response to its being touched, tickled, or stroked on the sole of the foot, extending and raising the arms at any sudden sensory stimulus, or the quick pulsation of the eyelid."

Then there are the more complex original tendencies such as sucking, chewing, sitting up, and gurgling. Among the more general unlearned responses of children are fear, anger, pugnacity, envy, jealousy, curiosity, constructiveness, love of festivities, ceremonies and ordeals, sociability and shyness, secretiveness, etc. Thorndike, who quotes this list at length, has sought to give definiteness to its descriptions by clearly defining and distinguishing the character of the situation to which the behavior cited is a response. For example, to the situation, "strange man or animal, to solitude, black things, dark places, holes and corners, a human corpse," the native and unlearned response is fear. The original response of man to being alone is an experience of discomfort, to perceiving a crowd, "a tendency to join them and do what they are doing and an unwillingness to leave off and go home." It is part of man's original nature when he is in love to conceal his love affairs, and so forth.

It is evident from this list that what is meant by original nature is not confined to the behavior which manifests itself at birth, but includes man's spontaneous and unlearned responses to situations as they arise in the experience of the individual.

The widespread interest in the study of children has inspired in recent years a considerable literature bearing upon the original and inherited tendencies of human nature. The difficulty of distinguishing between what is original and what is acquired among the forms of behavior reported upon, and the further difficulty of obtaining accurate descriptions of the situations to which the behavior described was a response, has made much of this literature of doubtful value for scientific purposes. These studies have, nevertheless, contributed to a radical change in our conceptions of human nature. They have shown that the distinction between the mind of man and that of the lower animals is not so wide nor so profound as was once supposed. They have emphasized the fact that human nature rests on animal nature, and the transition from one to the other, in spite of the contrast in their separate achievements, has been made by imperceptible gradations. In the same way they have revealed, beneath differences in culture and individual achievement, the outlines of a pervasive and relatively unchanging human nature in which all races and individuals have a common share.

The study of human nature begins with description, but it goes on from that point to explanation. If the descriptions which we have thus far had of human nature are imperfect and lacking in precision, it is equally true that the explanations thus far invented have, on the whole, been inadequate. One reason for this has been the difficulty of the task. The mechanisms which control human behavior are, as might be expected, tremendously complicated, and the problem of a.n.a.lyzing them into their elementary forms and reducing their varied manifestations to precise and lucid formulas is both intricate and perplexing.

The foundation for the explanation of human nature has been laid, however, by the studies of behavior in animals and the comparative study of the physiology of the nervous system. Progress has been made, on the one hand, by seeking for the precise psycho-chemical process involved in the nervous reactions, and on the other, by reducing all higher mental processes to elementary forms represented by the tropisms and reflex actions.

In this, science has made a considerable advance upon common sense in its interpretations of human behavior, but has introduced no new principle; it has simply made its statements more detailed and exact.

For example, common sense has observed that "the burnt child shuns the fire," that "the moth seeks the flame." These are both statements of truths of undoubted generality. In order to give them the validity of scientific truth, however, we need to know what there is in the nature of the processes involved that makes it inevitable that the child should shun the fire and the moth should seek the flame. It is not sufficient to say that the action in one case is instinctive and in the other intelligent, unless we are able to give precise and definite meanings to those terms; unless, in short, we are able to point out the precise mechanisms through which these reactions are carried out. The following ill.u.s.tration from Loeb's volume on the comparative physiology of the brain will ill.u.s.trate the distinction between the common sense and the more precise scientific explanation of the behavior in man and the lower animals.

It is a well-known fact that if an ant be removed from a nest and afterward put back it will not be attacked, while almost invariably an ant belonging to another nest will be attacked.

It has been customary to use the words memory, enmity, friendship, in describing this fact. Now Bethe made the following experiment: an ant was placed in the liquids (blood and lymph) squeezed out from the bodies of nest companions and was then put back into its nest; it was not attacked. It was then put in the juice taken from the inmates of a "hostile"

nest and was at once attacked and killed. Bethe was able to prove by special experiments that these reactions of ants are not learned by experience, but are inherited. The "knowing" of "friend and foe" among ants is thus reduced to different reactions, depending upon the nature of the chemical stimulus and in no way depending upon memory.

Here, again, there is no essential difference between the common sense and the scientific explanation of the behavior of the ant except so far as the scientific explanation is more accurate, defining the precise mechanisms by which the recognition of "friend and foe" is effected, and the limitations to which it is subject.

Another result of the study of the comparative behavior of man and the lower animals has been to convince students that there is no fundamental difference between what was formerly called intelligent and instinctive behavior; that they may rather be reduced, as has been said, to the elementary form of reaction represented by the simple reflex in animals and the tropism in plants. Thus Loeb says:

A prominent psychologist has maintained that reflexes are to be considered as the mechanical effects of acts of volition of past generations. The ganglion-cell seems the only place where such mechanical effects could be stored up. It has therefore been considered the most essential element of the reflex mechanism, the nerve-fibers being regarded, and probably correctly, merely as conductors.