the foundations of personality-第26章

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lue　in　promulgating　the　ideas　of　those　too　busy　or　unfitted　for　this　task；　and　he　has　been　the　chief　agent　in　the　unification　of　groups。　The　danger　that　lies　in　words　as　the　symbols　of　thought　lies　in　the　fact　pointed　out　by　Francis　Bacon＇1＇　（and　in　our　day　by　Wundt　and　Jung）　that　words　have　been　coined　by　the　mass　of　people　and　have　come　to　mean　very　definitely　the　relations　between　things　as　conceived　by　the　ignorant　majority；　so　that　when　the　philosopher　or　scientist　seeks　to　use　them；　he　finds　himself　hampered　by　the　false　beliefs　inherent　in　the　word　and　by　the　lack　of　precision　in　the　current　use　of　words。　Moreover；　words　are　also　a　means　of　stirring　up　emotions；　hate；　love；　passion；　and　become　weapons　in　a　struggle　for　power　and　therefore　obscure　intelligence。　＇1＇　This　is　Bacon's　〃Idols　of　the　Market　Place。〃

Words；　themselves；　arise　in　our　social　relations；　for　the　solitary　human　would　never　speak；　and　the　thought　we　think　of　as　peculiarly　our　own　is　intensely　social。　Indeed；　as　Cooley　pointed　out；　our　thought　is　usually　in　a　dialogue　form　with　an　auditor　who　listens　and　whose　applause　we　desire　and　whose　arguments　we　meet。　In　children；　who　think　aloud；　this　trend　is　obvious；　for　they　say；　〃you；　I；　no；　yes；　I　mustn't；　you　mustn't；〃　and　terms　of　dialogue　and　social　intercourse　appear　constantly。　Thought　and　words　offer　us　the　basis　of　definite　internal　conflict：　one　part　of　us　says　to　the　other；　〃You　must　not　do　that；〃　and　the　other　answers；　〃What　shall　I　do？〃　Desire　may　run　along　smoothly　without　distinct；　internal　verbal　thought　until　it　runs　into　inhibition　which　becomes　at　once　distinctly　verbal　in　its；　〃No！　You　musn't！〃　But　desire　obstructed　also　becomes　verbal　and　we　hear　within　us；　〃I　will！〃　We　live　secure　in　the　belief　that　our　thoughts　are　our　own　and　cannot　be　〃read〃　by　others。　Yet　in　our　intercourse　we　seek　to　read　the　thoughts　of　othersthe　real　thoughtsrecognizing　that　just　as　we　do　not　express　ourselves　either　accurately　or　honestly；　so　may　the　other　be　limited　or　disingenuous。　Whenever　there　occurs　a　feeling　of　inferiority；　the　face　is　averted　so　the　thoughts　may　not　be　read；　and　it　is　very　common　for　people　mentally　diseased　to　believe　that　their　thoughts　are　being　read　and　published。　Indeed；　the　connection　between　thoughts　and　the　personality　may　be　severed　and　the　patient　mistakes　as　an　outside　voice　his　own　thoughts。　A　large　part　of　ancient　and　modern　belief　and　superstition　hinges　on　the　feeling　of　power　in　thought　and　therefore　in　words。　Thought　CAUSES　things　as　any　other　power　does。　Think　something　hard；　use　the　appropriate　word；　and　presto；what　you　desire　is　done。　〃Faith　moves　mountains；〃　and　the　kindred　beliefs　of　the　magic　in　words　have　plunged　the　world　into　abysses　of　superstition。　Thought　is　powerful；　words　are　powerful；　if　combined　with　the　appropriate　action；　and　in　their　indirect　effects。　All　our　triumphs　are　thought　and　word　products；　so；　too；　are　our　defeats。　It　is　not　profitable　for　us　at　this　stage　to　study　the　types　of　intelligence　in　greater　detail。　In　the　larger　aspects　of　intelligence　we　must　regard　it　as　intimately　blended　with　emotions；　mood；　instincts；　and　in　its　control　of　them　is　a　measurement　of　character。　We　may　ask　what　is　the　range　of　memory；　what　is　the　capacity　for　choosing；　how　good　is　the　planning　ability；　how　active　is　the　organizing　ability；　what　is　the　type　of　associations　that　predominate　and　how　active　is　the　stream　of　thought？　What　is　the　skill　of　the　individual？　How　well　does　he　use　words　and　to　what　end　does　he　use　them？　Intelligence　deals　with　the　variables　of　life；　leaving　to　instinct　the　basic　reactions；　but　it　is　in　these　variables　that　intelligence　meets　situations　that　of　themselves　would　end　disastrously　for　the　individual。　Not　a　line；　so　far；　on　Will。　What　of　the　will；　basic　force　in　character　and　center　of　a　controversy　that　will　never　end？　Has　man　a　free　will？　does　his　choice　of　action　and　thought　come　from　a　power　within　himself？　Is　there　a　uniting　will；　operating　in　our　actions；　a　something　of　an　integral　indivisible　kind；　which　is　non…material　yet　which　controls　matter？　Taking　the　free…will　idea　at　its　face　value　leads　us　nowhere　in　our　study　of　character。　If　character　in　its　totality　is　organic；　so　is　will；　and　it　therefore　resides　in　the　tissues　of　our　organism　and　is　subject　to　its　laws。　In　some　mental　diseases　the　central　disturbance　is　in　the　will；　as　Kraepelin　postulates　in　the　disease　known　as　Dementia　Praecox。　The　power　of　choice　and　the　power　of　acting　according　to　choice　disappear　gradually；　leaving　the　individual　inert　and　apathetic。　The　will　may　alter　its　directions　in　disease　（or　rather　be　altered）　so　that　BECAUSE　of　a　tumor　mass　in　the　brain；　or　a　clot　of　blood；　or　the　extirpation　of　his　testicles；　he　chooses　and　acts　on　different　principles　than　ever　before　in　his　life。　Or　you　get　a　man　drunk；　introduce　into　his　organism　the　soluble　narcotic　alcohol；　and　you　change　his　will　in　the　sense　that　he　chooses　to　be　foolish　or　immoral　or　brutal；　and　acts　accordingly。　When　from　Philip　drunk　we　appeal　to　Philip　sober；　we　acknowledge　that　the　two　Philips　are　different　and　will　different　things。　And　the　will　of　the　child　is　not　the　will　of　the　adult；　nor　is　that　the　will　of　the　old　man。　If　will　is　organic　it　cannot　be　free；　but　is　conditioned　by　health；　glandular　activity；　tissue　chemistry；　age；　social　setting；　education；　intelligence。　Moreover；　behind　each　choice　and　each　act　are　motives　set　up　by　the　whole　past　of　the　individual；　set　up　by　heredity　and　training；　by　the　will　of　our　ancestors　and　our　contemporaries。　Logically　and　psychologically；　we　cannot　agree　that　a　free　agent　has　any　conditions；　and　if　it　has　any　conditions；　it　cannot　in　any　phase　be　free。　To　set　up　an　argument　for　free　will　one　has　to　appeal　to　the　consciousness　or　have　a　deep　religious　motive。　But　even　the　ecclesiastical　psychologists　and　even　so　strong　a　believer　in　free　will　as　Munsterberg　take　the　stand　that　we　may　have　two　points　of　view；　oneas　religiously　mindedthat　there　is　a　free　will；　and　the　otheras　scientiststhat　will　is　determined　in　its　operations　by　causes　that　reach　back　in　an　endless　chain。　The　power　to　choose　and　the　power　to　act　may　be　heightened　by　advice　and　admonitions。　In　this　sense　we　may　properly　tell　a　man　to　use　his　will；　and　we　may　seek　to　introduce　into　him　motives　that　will　fortify　his　resolution；　remove　or　increase　his　inhibitions；　make　clearer　his　choice。　But　that　will　is　an　entity；　existing　by　itself　and　pulling　at　levers　of　conduct　without　itself　being　organic；　need　not　be　entertained　by　any　serious…minded　student　of　his　kind。　Is　there　a　unit；　will？　A　will　power？　I　can　see　no　good　evidence　for　this　belief　except　the　generalizing　trend　of　human　thought　and　the　fallacy　that　raises　abstractions　into　realities。　Napoleon　had　a　strong　will　in　regard　to　his　battles　and　a　weak　one　regarding　women。　Pitt　was　a　determined　statesman　but　could　not　resist　the　lure　of　drink。　Socrates　found　no　difficulty　in　dying　for　his　beliefs；　but　asked　not　to　be　tempted　by　a　beautiful　youth。　Francis　Bacon　took　all　knowledge　to　be　his　province；　and　his　will　was　equal　to　the　task；　but　he　found　the　desire　for　riches　too　great　for　him。　In　reality；　man　is　a　mosaic　of　wills；　and　the　will　of　each　instinct；　each　desire；　each　purpose；　is　the　intensity　of　that　instinct；　desire　or　purpose。　In　each　of　us　there　is　a　clash　of　wills；　as　the　trends　in　our　character　oppose　one　another。　The　united　self　harmonizes　its　purposes　and　wills　into　as　nearly　one　as　possible；　the　disunited　self　is　standing　unsteadily　astride　two　or　more　horses。　We　all　know　that　it　is　easy　for　us　to　accomplish　certain　things　and　difficult　to　make　up　our　minds　to　do　others。　Like　and　dislike；　facility　or　difficulty　are　part　of　each　purpose　and　enter　into　each　will　as　parts。　Such　a　view　does　not　commit　one　to　fatalism；　at　least　in　conduct。　Desiring　to　accomplish　something　or　desiring　to　avoid　doing　something；　both　of　which　are　usually　considered　as　part　of　willing；　we　must　seek　to　find　motives　and　influences　that　will　help　us。　We　must　realize　that　each　choice；　each　act；　changes　the　world　for　us　and　every　one　else　and　seek　to　harmonize　our　choice　and　acts　with　the　purposes　we　regard　as　our　best。　If　we　seek　to　influence　other