C. PERSONALITY AND THE SOCIAL SELF

1. The Organism as Personality[69]

The organism and the brain, as its highest representation, const.i.tute the real personality, containing in itself all that we have been, and the possibility of all that we shall be. The complete individual character is inscribed there with all its active and pa.s.sive apt.i.tudes, sympathies, and antipathies; its genius, talents, or stupidity; its virtues, vices, torpor, or activity. Of all these, what emerges and actually reaches consciousness is only a small item compared with what remains buried below, albeit still active. Conscious personality is always but a feeble portion of physical personality.

The unity of the ego, consequently, is not that of the one-ent.i.ty of spiritualists which is dispersed into multiple phenomena, but the co-ordination of a certain number of incessantly renascent states, having for their support the vague sense of our bodies. This unity does not pa.s.s from above to below, but from below to above; the unity of the ego is not an initial, but a terminal point.

Does there really exist a perfect unity? Evidently not in the strict, mathematical sense. In a relative sense it is met with, rarely and incidentally. In a clever marksman in the act of taking aim, or in a skilled surgeon performing a difficult operation all is found to converge, both physically and mentally. Still, let us take note of the result: in these conditions the awareness of real personality disappears; the conscious individual is reduced to an idea; whence it would follow that perfect unity of consciousness and the awareness of personality exclude each other. By a different course we again reach the same conclusion; the ego is a co-ordination. It oscillates between two extreme points at which it ceases to exist: viz., perfect unity and absolute inco-ordination. All the intermediate degrees are met with, in fact, and without any line of demarcation between the healthy and the morbid; the one encroaches upon the other.

Even in the normal state the co-ordination is often sufficiently loose to allow several series to coexist separately. We can walk or perform manual work with a vague and intermittent consciousness of the movements, at the same time singing, musing; but if the activity of thought increases, the singing will cease. With many people it is a kind of subst.i.tute for intellectual activity, an intermediate state between thinking and not-thinking.

The unity of the ego, in a psychological sense, is, therefore, the cohesion, during a given time, of a certain number of clear states of consciousness, accompanied by others less clear, and by a mult.i.tude of physiological states which, without being accompanied by consciousness like the others, yet operate as much as, and even more than, the former.

Unity, in fact, means co-ordination. The conclusion to be drawn from the above remarks is namely this, that the consensus of consciousness being subordinate to the consensus of the organism, the problem of the unity of the ego is, in its ultimate form, a biological problem. To biology pertains the task of explaining, if it can, the genesis of organisms and the solidarity of their component parts. Psychological interpretation can only follow in its wake.

2. Personality as a Complex[70]

Ideas, after being experienced in consciousness, become dormant (conserved as physiological dispositions) and may or may not afterward be reawakened in consciousness as memories. Many such ideas, under conditions with some of which we are all familiar, tend to form part of our voluntary or involuntary memories and many do not. But when such is the case, the memories do not ordinarily include the whole of a given mental experience, but only excerpts or abstracts of it. Hence one reason for the fallibility of human memory and consequent testimony.

Now under special conditions, the ideas making up an experience at any given moment tend to become organized into a system or complex, so that when we later think of the experience or recall any of the ideas belonging to it, the complex as a whole is revived. This is one of the principles underlying the mechanism of memory. Thus it happens that memory may, to a large extent, be made up of complexes. These complexes may be very loosely organized in that the elementary ideas are weakly bound together, in which case, when we try to recall the original experience, only a part of it is recalled. Or a complex may be very strongly organized, owing to the conditions under which it is formed, and then a large part of the experience can be recalled. In this case, any idea a.s.sociated with some element in the complex may, by the law of a.s.sociation, revive the whole original complex. If, for instance, we have gone through a railroad accident involving exciting incidents, loss of life, etc., the words "railroad," "accident," "death," or a sudden crashing sound, or the sight of blood, or even riding in a railroad train may recall the experience from beginning to end, or at least the prominent features in it, i.e., so much as was organized. The memory of the greater part of this experience is well organized, while the earlier events and those succeeding the accident may have pa.s.sed out of all possibility of voluntary recall.

To take an instance commonplace enough but which happens to have just come within my observation: A fireman was injured severely by being thrown from a hose wagon rushing to a fire against a telegraph pole with which the wagon collided. He narrowly escaped death. Although three years have pa.s.sed he still cannot ride on a wagon to a fire without the memory of the whole accident rising in his mind. When he does so he again lives through the accident, including the thoughts just previous to the actual collision when, realizing his situation, he was overcome with terror, and he again manifests all the organic physical expressions of fear, viz.: perspiration, tremor, and muscular weakness. Here is a well-organized and fairly limited complex.

Among the loosely organized complexes in many individuals, and possibly in all of us, there are certain dispositions toward views of life which represent natural inclinations, desires, and modes of activity which, for one reason or another, we tend to suppress or are unable to give full play to. Many individuals, for example, are compelled by the exactions of their duties and responsibilities to lead serious lives, to devote themselves to pursuits which demand all their energies and thought and which, therefore, do not permit of indulgence in the lighter enjoyments of life, and yet there may be a natural inclination to partake of the pleasures which innately appeal to all mankind and which many pursue. The longing for these recurs from time to time. The mind dwells on them, the imagination is excited and weaves a fabric of pictures, thoughts, and emotions which thus become a.s.sociated into a complex. There may be a rebellion and "kicking against the p.r.i.c.ks" and thereby a liberation of the emotional force that impresses a stronger organization on the whole process. The recurrence of such a complex is one form of what we call a "mood," which has a distinctly emotional tone of its own. The revival of this feeling tone tends to revive the a.s.sociated ideas and vice versa. Such a feeling-idea complex is often spoken of as "a side to one's character," to which a person may from time to time give play. Or the converse of this may hold, and a person who devotes his life to the lighter enjoyments may have aspirations and longings for more serious pursuits, and in this respect the imagination may similarly build up a complex which may express itself in a mood.

Thus a person is often said to have "many sides to his character," and exhibits certain alternations of personality which may be regarded as normal prototypes of those which occur as abnormal states.

Most of what has been said about the formation of complexes is a statement of commonplace facts, and I would not repeat it here were it not that, in certain abnormal conditions, disposition, subject, and other complexes, though loosely organized, often play an important part.

This is not the place to enter into an explanation of dissociated personality, but in such conditions we sometimes find that disposition complexes, for instance, come to the surface and displace or subst.i.tute themselves for the other complexes which make up a personality. A complex which is only a mood or a "side of the character" of a normal individual may, in conditions of dissociation, become the main, perhaps sole, complex and chief characteristic of the new personality. In Miss Beauchamp, for instance, the personality known as BI was made up almost entirely of the religious and ethical ideas which formed one side of the original self. In the personality known as Sally we had for the most part the complex which represented the enjoyment of youthful pleasures and sports, the freedom from conventionalities and artificial restraints generally imposed by duties and responsibilities. In BIV the complex represented the ambitions and activities of practical life. In Miss Beauchamp as a whole, normal, without disintegration, it was easy to recognize all three dispositions as "sides of her character," though each was kept ordinarily within proper bounds by the correcting influence of the others. It was only necessary to put her in an environment which encouraged one or the other side, to a.s.sociate her with people who strongly suggested one or the other of her own characteristics, whether religious, social, pleasure loving, or intellectual, to see the characteristics of BI, Sally, or BIV stand out in relief as the predominant personality. Then we had the alternating play of these different sides of her character.

In fact, the total of our complexes, which, regarded as a whole and in view of their reaction to the environment, their behavior under the various conditions of social life, their apt.i.tudes, feeling-tones, "habits," and faculties, we term character and personality, are in large part predetermined by the mental experiences of the past and the vestiges of memory which have been left as residual from these experiences. We are the offspring of our past.

The great ma.s.s of our ideas involve a.s.sociations of the origin of which we are unaware because the memories of the original experience have become split and a large portion thus has become forgotten even if ever fully appreciated. We all have our prejudices, our likes and dislikes, our tastes and aversions; it would tax our ingenuity to give a sufficient psychological account of their origin. They were born long ago in educational, social, personal, and other experiences, the details of which we have this many a year forgotten. It is the residua of these experiences that have persisted and become a.s.sociated into complexes which are retained as traits of our personality.

3. The Self as the Individual's Conception of His Role[71]

Suggestion may have its end and aim in the creation of a new personality. The experimenter then chooses the sort of personality he wishes to induce and obliges the subject to realize it. Experiments of this kind succeeding in a great many somnambulists, and usually producing very curious results, have long been known and have been repeated, one might say, almost to satiety within the last few years.

When we are awake and in full possession of all our faculties we can imagine sensations different from those which we ordinarily experience.

For example, when I am sitting quietly at my table engaged in writing this book, I can conceive the sensations that a soldier, a woman, an artist, or an Englishman would experience in such and such a situation.

But, however fantastic the conceptions may be that we form, we do not cease to be conscious withal of our own personal existence. Imagination has taken flight fairly in s.p.a.ce, but the memory of ourselves always remains behind. Each of us knows that he is himself and not another, that he did this yesterday, that he has just written a letter, that he must write another such letter tomorrow, that he was out of Paris for a week, etc. It is this memory of pa.s.sed facts--a memory always present to the mind--that const.i.tutes the consciousness of our normal personality.

It is entirely different in the case of the two women, A---- and B----, that M. Richet studied.

Put to sleep and subjected to certain influences, A---- and B---- forget their ident.i.ty; their age, their clothing, their s.e.x, their social position, their nationality, the place and the time of their life--all this has entirely disappeared.

Only a single idea remains--a single consciousness--it is the consciousness of the idea and of the new being that dawns upon their imagination.

They have lost the idea of their late existence. They live, talk, and think exactly like the type that is suggested to them. With what tremendous intensity of life these types are realized, only those who have been present at these experiments can know. Description can only give a weak and imperfect idea of it.

Instead of imagining a character simply, they realize it, objectify it. It is not like a hallucination, of which one witnesses the images unfolding before him, as a spectator would. He is rather like an actor who is seized with pa.s.sion, imagines that the drama he plays is a reality, not a fiction, and that he has been transformed, body and soul, into the personality that he sets himself to play.

In order to have this transformation of personality work it is sufficient to p.r.o.nounce a word with some authority. I say to A----, "You are an old woman," she considers herself changed into an old woman, and her countenance, her bearing, her feelings, become those of an old woman. I say to B----, "You are a little girl," and she immediately a.s.sumes the language, games, and tastes of a little girl.

Although the account of these scenes is quite dull and colorless compared with the sight of the astonishing and sudden transformations themselves, I shall attempt, nevertheless, to describe some of them. I quote some of M----'s _objectivations_:

_As a peasant._--She rubs her eyes and stretches herself. "What time is it? Four o'clock in the morning!" She walks as if she were dragging sabots. "Now, then, I must get up. Let us go to the stable. Come up, red one! come up, get about!" She seems to be milking a cow. "Let me alone, Gros-Jean, let me alone, I tell you. When I am through my work. You know well enough that I have not finished my work. Oh! yes, yes, later."

_As an actress._--Her face took a smiling aspect instead of the dull and listless manner which she had just had. "You see my skirt? Well, my manager makes me wear it so long. These managers are too tiresome. As for me, the shorter the skirt the better I like it. There is always too much of it. A simple fig leaf! Mon Dieu, that is enough! You agree with me, don't you, my dear, that it is not necessary to have more than a fig leaf?

Look then at this great dowdy Lucie--where are her legs, eh?"

_As a priest._--She imagines that she is the Archbishop of Paris. Her face becomes very grave. Her voice is mildly sweet and drawling, which forms a great contrast with the harsh, blunt tone she had as a general. (Aside.) "But I must accomplish my charge." She leans her head on her hand and reflects. (Aloud.) "Ah! it is you, Monsieur Grand Vicar; what is your business with me? I do not wish to be disturbed. Yes, today is the first of January, and I must go to the cathedral.

This throng of people is very respectful, don't you think so, monsieur? There is a great deal of religion in the people, whatever one does. Ah! a child! let him come to me to be blessed. There, my child." She holds out to him her imaginary bishop's ring to kiss. During this whole scene she is making gestures of benediction with her right hand on all sides. "Now I have a duty to perform. I must go and pay my respects to the president of the Republic. Ah! Mr. President, I come to offer you my allegiance. It is the wish of the church that you may have many years of life. She knows that she has nothing to fear, notwithstanding cruel attacks, while such an honorable man is at the head of the Republic." She is silent and seems to listen attentively. (Aside.) "Yes, fair promises. Now let us pray!" She kneels down.

_As a religious sister._--She immediately kneels down and begins to say her prayers, making a great many signs of the cross; then she arises. "Now to the hospital. There is a wounded man in this ward. Well, my friend, you are a little better this morning, aren't you? Now, then, let me take off your bandage." She gestures as if she were unrolling a bandage.

"I shall do it very gently; doesn't that relieve you? There! my poor friend, be as courageous before pain as you were before the enemy."

I might cite other objectivations from A----'s case, in the character of old woman, little girl, young man, gay woman, etc.

But the examples given seem sufficient to give some idea of the entire transformation of the personality into this or that imaginary type. It is not a simple dream, it is a _living dream_.

The complete transformation of feelings is not the least curious phenomenon of these objectivations. A---- is timid, but she becomes very daring when she thinks herself a bold person.

B---- is silent, she becomes talkative when she represents a talkative person. The disposition is thus completely changed.

Old tastes disappear and give place to the new tastes that the new character represented is supposed to have.

In a more recent paper, prepared with the co-operation of M. Ferrari and M. Hericourt, M. Richet has added a curious detail to the preceding experiments. He has shown that the subject on whom a change of personality is imposed not only adapts his speech, gestures, and att.i.tudes to the new personality, but that even his handwriting is modified and brought into relation with the new ideas that absorb his consciousness. This modification of handwriting is an especially interesting discovery, since handwriting, according to current theories, is nothing more than a sort of imitation. I cite some examples borrowed from these authors.

It is suggested in succession to a young student that he is a sly and crafty peasant, then a miser, and finally a very old man. While the subject's features and behavior generally are modified and brought into harmony with the idea of the personality suggested, we may observe also that his handwriting undergoes similar modifications which are not less marked. It has a special character peculiar to each of the new states of personality. In short, the graphic movements change like the gestures generally.

In a note on the handwriting of hysterical patients, I have shown that under the influence of suggested emotions, or under the influence of sensorial stimulations, the handwriting of a hysterical patient may be modified. It gets larger, for example, in cases of dynamogenic excitation.

The characteristic of the suggestion that we have just studied is that it does not bear exclusively on perception or movement--that is to say, on a limited psychic element; but there are comprehensive suggestions.

They impose a topic on the subject that he is obliged to develop with all the resources of his intellect and imagination, and if the observations be carefully examined, it will also be seen that in these suggestions the faculties of perception are affected and perverted by the same standard as that of ideation. Thus the subject, under the influence of his a.s.sumed personality, ceases to perceive the external world as it exists. He has hallucinations in connection with his new psychological personality. When a bishop, he thinks he is in Notre Dame, and sees a host of the faithful. When a general, he thinks he is surrounded by troops, etc. Things that harmonize with the suggestion are conjured up. This systematic development of states of consciousness belongs to all kinds of suggestions, but is perhaps nowhere else so marked as in these transformations of personality.

On the other hand, everything that is inconsistent with the suggestion gets inhibited and leaves the subject's consciousness. As has been said, alterations of personality imply phenomena of amnesia. In order that the subject may a.s.sume the fict.i.tious personality he must begin by forgetting his true personality. The infinite number of memories that represent his past experience and const.i.tute the basis of his normal ego are for the time being effaced, because these memories are inconsistent with the ideal of the suggestion.

4. The Natural Person versus the Social and Conventional Self[72]

Somewhat after the order of Dr. Jekyll and Mr. Hyde I seem to possess two distinct personalities, being both at the same time but presenting no such striking contrast as the Jekyll-Hyde combination. They are about equally virtuous. Their main difference seems to be one of age, one being a decade or so in advance of the other.

At times they work harmoniously together and again at cross-purposes. I do not seem to have developed equally. Part of me sits humbly at the feet of the other part of me and receives advice and instruction. Part of me feels constrained to confess to the other part of me when it has done wrong and meekly receives rebuke. Part of me tries to shock the other part of me and to force the more dignified part to misbehave and giggle and do things not considered correct in polite society.

My younger part delights to tease the older, to doubt her motives, to interrupt her meditations. It wants to play, while my older self is more seriously inclined. My younger self is only twelve years old. This is my real self. To my own mind I am still a little girl with short dresses and a bunch of curls. For some reason my idea of self has never advanced beyond this point. The long dress and the hair piled high will never seem natural. Sometimes I enjoy this duality and again I do not.

Sometimes the two parts mingle delightfully together, again they wrangle atrociously, while I (there seems to be a third part of me) sit off and watch the outcome.

The older part gets tired before the younger. The younger, still fresh and in a good humor, undertakes to furnish amus.e.m.e.nt for the older. I have often thrown myself on the bed wearied and exhausted and been made to shake with laughter at the capers of the younger part of me. They are capers indeed. On these occasions she will carry on conversations with friends--real friends--fairly bristling with witticisms, and although taking both parts herself, the parry and thrust is delightful.

Sometimes, however, the younger part of me seems to get up all awry. She will carry on quarrels--heated quarrels--from morning to night, taking both sides herself, with persons whom I (the combination) dearly love, and against whom I have no grievance whatever. These are a great distress to my older self.