7. PROBLEMS IN OBSERVATION AND INTROSPECTION

1. Try making a list of your most important interests in order of their strength. Suppose you had made such a list five years ago, where would it have differed from the present list? Are you ever obliged to perform any activities in which you have little or no interest, either directly or indirectly? Can you name any activities in which you once had a strong interest but which you now perform chiefly from force of habit and without much interest?

2. Have you any interests of which you are not proud? On the other hand, do you lack certain interests which you feel that you should possess?

What interests are you now trying especially to cultivate? To suppress?

Have you as broad a field of interests as you can well take care of?

Have you so many interests that you are slighting the development of some of the more important ones?

3. Observe several recitations for differences in the amount of interest shown. Account for these differences. Have you ever observed an enthusiastic teacher with an uninterested cla.s.s? A dull, listless teacher with an interested cla.s.s?

4. A father offers his son a dollar for every grade on his term report which is above ninety; what type of interest relative to studies does this appeal to? What do you think of the advisability of giving prizes in connection with school work?

5. Most children in the elementary school are not interested in technical grammar; why not? Histories made up chiefly of dates and lists of kings or presidents are not interesting; what is the remedy? Would you call any teaching of literature, history, geography, or science successful which fails to develop an interest in the subject?

6. After careful observation, make a statement of the differences in the typical play interests of boys and girls; of children of the third grade and the eighth grade.

CHAPTER XVII

THE WILL

The fundamental fact in all ranges of life from the lowest to the highest is _activity_, _doing_. Every individual, either animal or man, is constantly meeting situations which demand response. In the lower forms of life, this response is very simple, while in the higher forms, and especially in man, it is very complex. The bird sees a nook favorable for a nest, and at once appropriates it; a man sees a house that strikes his fancy, and works and plans and saves for months to secure money with which to buy it. It is evident that the larger the possible number of responses, and the greater their diversity and complexity, the more difficult it will be to select and compel the right response to any given situation. Man therefore needs some special power of control over his acts--he requires a _will._

1. THE NATURE OF THE WILL

There has been much discussion and not a little controversy as to the true nature of the will. Just what _is_ the will, and what is the content of our mental stream when we are in the act of willing? Is there at such times a new and distinctly different content which we do not find in our processes of knowledge or emotion--such as perception, memory, judgment, interest, desire? Or do we find, when we are engaged in an act of the will, that the mental stream contains only the familiar old elements of attention, perception, judgment, desire, purpose, etc., _all organized or set for the purpose of accomplishing or preventing some act_?

THE CONTENT OF THE WILL.--We shall not attempt here to settle the controversy suggested by the foregoing questions, nor, for immediately practical purposes, do we need to settle it. It is perhaps safe to say, however, that whenever we are willing the mental content consists of elements of cognition and feeling _plus a distinct sense of effort_, with which everyone is familiar. Whether this sense of effort is a new and different element, or only a complex of old and familiar mental processes, we need not now decide.

THE FUNCTION OF THE WILL.--Concerning the function of the will there can be no haziness or doubt. _Volition concerns itself wholly with acts, responses._ The will always has to do with causing or inhibiting some action, either physical or mental. We need to go to the dentist, tell some friend we were in the wrong, hold our mind to a difficult or uninteresting task, or do some other disagreeable thing from which we shirk. It is at such points that we must call upon the will.

Again, we must restrain our tongue from speaking the unkind word, keep from crying out when the dentist drills the tooth, check some unworthy line of thought. We must here also appeal to the will. We may conclude then that the will is needed whenever the physical or mental activity must be controlled _with effort_. Some writers have called the work of the will in compelling action its _positive_ function, and in inhibiting action its _negative_ function.

HOW THE WILL EXERTS ITS COMPULSION.--How does the will bring its compulsion to bear? It is not a kind of mental policeman who can take us by the collar, so to speak, and say _do this_, or _do not do that_.

The secret of the will's power of control lies in _attention_. It is the line of action that we hold the mind upon with an att.i.tude of intending to perform it that we finally follow. It is the thing we keep thinking about that we finally do.

On the other hand, let us resolutely hold the mind away from some attractive but unsuitable line of action, directing our thoughts to an opposite course, or to some wholly different subject, and we have effectually blocked the wrong response. To control our acts is therefore to control our thoughts, and strength of will can be measured by our ability to direct our attention.

2. THE EXTENT OF VOLUNTARY CONTROL OVER OUR ACTS

A relatively small proportion of our acts, or responses, are controlled by volition. Nature, in her wise economy, has provided a simpler and easier method than to have all our actions performed or checked with conscious effort.

CLa.s.sES OF ACTS OR RESPONSE.--Movements or acts, like other phenomena, do not just happen. They never occur without a cause back of them.

Whether they are performed with a conscious end in view or without it, the fact remains the same--something must lie back of the act to account for its performance. During the last hour, each of us has performed many simple movements and more or less complex acts. These acts have varied greatly in character. Of many we were wholly unconscious. Others were consciously performed, but without feeling of effort on our part. Still others were accomplished only with effort, and after a struggle to decide which of two lines of action we should take. Some of our acts were reflex, some were chiefly instinctive, and some were volitional.

SIMPLE REFLEX ACTS.--First, there are going on within every living organism countless movements of which he is in large part unconscious, which he does nothing to initiate, and which he is largely powerless to prevent. Some of them are wholly, and others almost, out of the reach and power of his will. Such are the movements of the heart and vascular system, the action of the lungs in breathing, the movements of the digestive tract, the work of the various glands in their process of secretion. The entire organism is a ma.s.s of living matter, and just because it is living no part of it is at rest.

Movements of this type require no external stimulus and no direction, they are _reflex_; they take care of themselves, as long as the body is in health, without let or hindrance, continuing whether we sleep or wake, even if we are in hypnotic or anaesthetic coma. With movements of reflex type we shall have no more concern, since they are almost wholly physiological, and come scarcely at all within the range of the consciousness.

INSTINCTIVE ACTS.--Next there are a large number of such acts as closing the eyes when they are threatened, starting back from danger, crying out from pain or alarm, frowning and striking when angry. These may roughly be cla.s.sed as instinctive, and have already been discussed under that head. They differ from the former cla.s.s in that they require some stimulus to set the act off. We are fully conscious of their performance, although they are performed without a conscious end in view. Winking the eyes serves an important purpose, but that is not why we wink; starting back from danger is a wise thing to do, but we do not stop to consider this before performing the act.

And so it is with a mult.i.tude of reflex and instinctive acts. They are performed immediately upon receiving an appropriate stimulus, because we possess an organism calculated to act in a definite way in response to certain stimuli. There is no need for, and indeed no place for, anything to come in between the stimulus and the act. The stimulus pulls the trigger of the ready-set nervous system, and the act follows at once.

Acts of these reflex and instinctive types do not come properly within the range of volition, hence we will not consider them further.

AUTOMATIC OR SPONTANEOUS ACTS.--Growing out of these reflex and instinctive acts is a broad field of action which may be called _automatic_ or _spontaneous_. The distinguishing feature of this type of action is that all such acts, though performed now largely without conscious purpose or intent, were at one time purposed acts, performed with effort; this is to say that they were volitional. Such acts as writing, or fingering the keyboard of a piano, were once consciously purposed, volitional acts selected from many random or reflex movements.

The effects of experience and habit are such, however, that soon the mere presence of pencil and paper, or the sight of the keyboard, is enough to set one scribbling or playing. Stated differently, certain objects and situations come to suggest certain characteristic acts or responses so strongly that the action follows immediately on the heels of the percept of the object, or the idea of the act. James calls such action _ideo-motor_. Many ill.u.s.trations of this type of acts will occur to each of us: A door starts to blow shut, and we spring up and avert the slam. The memory of a neglected engagement comes to us, and we have started to our feet on the instant. A dish of nuts stands before us, and we find ourselves nibbling without intending to do so.

THE CYCLE FROM VOLITIONAL TO AUTOMATIC.--It is of course evident that no such acts, though they were at one time in our experience volitional, now require effort or definite intention for their performance. The law covering this point may be stated as follows: _All volitional acts, when repeated, tend, through the effects of habit, to become automatic, and thus relieve the will from the necessity of directing them._

[Ill.u.s.tration: FIG. 19.--Star for mirror drawing. The mirror breaks up the automatic control previously developed, and requires one to start out much as the child does at the beginning. See text for directions.]

To ill.u.s.trate this law try the following experiment: Draw on a piece of cardboard a star, like figure 19, making each line segment two inches.

Seat yourself at a table with the star before you, placing a mirror back of the star so that it can be seen in the mirror. Have someone hold a screen a few inches above the table so as to hide the star from your direct view, but so that you can see it in the mirror. Now reach your hand under the screen and trace with a pencil around the star from left to right, not taking your pencil off the paper until you get clear around. Keep track of how long it takes to go around and also note the irregular wanderings of your pencil. Try this experiment five times over, noting the decrease in time and effort required, and the increase in efficiency as the movements tend to become automatic.

VOLITIONAL ACTION.--While it is obvious that the various types of action already described include a very large proportion of all our acts, yet they do not include all. For there are some acts that are neither reflex nor instinctive nor automatic, but that have to be performed under the stress of compulsion and effort. We constantly meet situations where the necessity for action or restraint runs counter to our inclinations. We daily are confronted by the necessity of making decisions in which the mind must be compelled by effort to take this direction or that direction. Conflicting motives or tendencies create frequent necessity for coercion. It is often necessary to drive our bark counter to the current of our desires or our habits, or to enter into conflict with a temptation.

VOLITION ACTS IN THE MAKING OF DECISIONS.--Everyone knows for himself the state of inward unrest which we call indecision. A thought enters the mind which would of itself prompt an act; but before the act can occur, a contrary idea appears and the act is checked; another thought comes favoring the act, and is in turn counterbalanced by an opposing one. The impelling and inhibiting ideas we call _motives_ or _reasons_ for and against the proposed act. While we are balancing the motives against each other, we are said to _deliberate_. This process of deliberation must go on, if we continue to think about the matter at all, until one set of ideas has triumphed over the other and secured the attention. When this has occurred, we have _decided_, and the deliberation is at an end. We have exercised the highest function of the will and made a _choice_.

Sometimes the battle of motives is short, the decision being reached as soon as there is time to summon all the reasons on both sides of the question. At other times the conflict may go on at intervals for days or weeks, neither set of motives being strong enough to vanquish the other and dictate the decision. When the motives are somewhat evenly balanced we wisely pause in making a decision, because when one line of action is taken, the other cannot be, and we hesitate to lose either opportunity.

A state of indecision is usually highly unpleasant, and no doubt more than one decision has been hastened in our lives simply that we might be done with the unpleasantness attendant on the consideration of two contrary and insistent sets of motives.

It is of the highest importance when making a decision of any consequence that we should be fair in considering all the reasons on both sides of the question, allowing each its just weight. Nor is this as easy as it might appear; for, as we saw in our study of the emotions, our feeling att.i.tude toward any object that occupies the mind is largely responsible for the subjective value we place upon it. It is easy to be so prejudiced toward or against a line of action that the motives bearing upon it cannot get fair consideration. To be able to eliminate this personal factor to such an extent that the evidence before us on a question may be considered on its merits is a rare accomplishment.

TYPES OF DECISION.--A decision may be reached in a variety of ways, the most important ones of which may now briefly be described after the general plan suggested by Professor James:

THE REASONABLE TYPE.--One of the simplest types of decision is that in which the preponderance of motives is clearly seen to be on one side or the other, and the only rational thing to do is to decide in accordance with the weight of evidence. Decisions of this type are called _reasonable_. If we discover ten reasons why we should pursue a certain course of action, and only one or two reasons of equal weight why we should not, then the decision ought not to be hard to make. The points to watch in this case are (a) that we have really discovered all the important reasons on both sides of the case, and (b) that our feelings of personal interest or prejudice have not given some of the motives an undue weight in our scale of values.

ACCIDENTAL TYPE: EXTERNAL MOTIVES.--It is to be doubted whether as many of our decisions are made under immediate stress of volition as we think. We may be hesitating between two sets of motives, unable to decide between them, when a third factor enters which is not really related to the question at all, but which finally dictates the decision nevertheless. For example, we are considering the question whether we shall go on an excursion or stay at home and complete a piece of work.

The benefits coming from the recreation, and the pleasures of the trip, are pitted against the expense which must be incurred and the desirability of having the work done on time. At this point, while as yet we have been unable to decide, a friend comes along, and we seek to evade the responsibility of making our own decision by appealing to him, "You tell me what to do!" How few of us have never said in effect if not in words, "I will do this or that if you will"! How few have never taken advantage of a rainy day to stay from church or shirk an undesirable engagement! How few have not allowed important questions to be decided by some trivial or accidental factor not really related to the choice in the least!

This form of decision is _accidental decision_. It does not rest on motives which are vitally related to the case, but rather on the accident of external circ.u.mstances. The person who habitually makes his decisions in this way lacks power of will. He does not hold himself to the question until he has gathered the evidence before him, and then himself direct his attention to the best line of action and so secure its performance. He drifts with the tide, he goes with the crowd, he shirks responsibility.

ACCIDENTAL TYPE: SUBJECTIVE MOTIVES.--A second type of _accidental_ decision may occur when we are hesitating between two lines of action which are seemingly about equally desirable, and no preponderating motive enters the field; when no external factor appears, and no advising friend comes to the rescue. Then, with the necessity for deciding thrust upon us, we tire of the worry and strain of deliberation and say to ourselves, "This thing must be settled one way or the other pretty soon; I am tired of the whole matter." When we have reached this point we are likely to shut our eyes to the evidence in the case, and decide largely upon the whim or mood of the moment. Very likely we regret our decision the next instant, but without any more cause for the regret than we had for the decision.

It is evident that such a decision as this does not rest on valid motives but rather on the accident of subjective conditions. Habitual decisions of this type are an evidence of a mental laziness or a mental incompetence which renders the individual incapable of marshaling the facts bearing on a case. He cannot hold them before his mind and weigh them against each other until one side outweighs the other and dictates the decision. Of course the remedy for this weakness of decision lies in not allowing oneself to be pushed into a decision simply to escape the unpleasantness of a state of indecision, or the necessity of searching for further evidence which will make the decision easier.

On the other hand, it is possible to form a habit of _indecision_, of undue hesitancy in coming to conclusions when the evidence is all before us. This gives us the mental dawdler, the person who will spend several minutes in an agony of indecision over whether to carry an umbrella on this particular trip; whether to wear black shoes or tan shoes today; whether to go calling or to stay at home and write letters this afternoon. Such a person is usually in a stew over some inconsequential matter, and consumes so much time and energy in fussing over trivial things that he is incapable of handling larger ones. If we are certain that we have all the facts in a given case before us, and have given each its due weight so far as our judgment will enable us to do, then there is nothing to be gained by delaying the decision. Nor is there any occasion to change the decision after it has once been made unless new evidence is discovered bearing on the case.

DECISION UNDER EFFORT.--The highest type of decision is that in which effort is the determining factor. The pressure of external circ.u.mstances and inward impulse is not enough to overcome a calm and determined _I will_. Two possible lines of action may lie open before us. Every current of our being leads toward the one; in addition, inclination, friends, honors, all beckon in the same direction. From the other course our very nature shrinks; duty alone bids us take this line, and promises no rewards except the approval of conscience. Here is the crucial point in human experience; the supreme test of the individual; the last measure of man's independence and power. Winning at this point man has exercised his highest prerogative--that of independent choice; failing here, he reverts toward the lower forms and is a creature of circ.u.mstance, no longer the master of his own destiny, but blown about by the winds of chance. And it behooves us to win in this battle. We may lose in a contest or a game and yet not fail, because we have done our best; if we fail in the conflict of motives we have planted a seed of weakness from which we shall at last harvest defeat.

Jean Valjean, the galley slave of almost a score of years, escapes and lives an honest life. He wins the respect and admiration of friends; he is elected mayor of his town, and honors are heaped on him. At the height of his prosperity he reads one day that a man has been arrested in another town for the escaped convict, Jean Valjean, and is about to be sent to the galleys. Now comes the supreme test in Jean Valjean's life. Shall he remain the honored, respected citizen and let an innocent man suffer in his stead, or shall he proclaim himself the long-sought criminal and again have the collar riveted on his neck and take his place at the oars? He spends one awful night of conflict in which contending motives make a battle ground of his soul. But in the morning he has won. He has saved his manhood. His conscience yet lives--and he goes and gives himself up to the officers. Nor could he do otherwise and still remain a _man_.