The Mind and Its Education

In the psychical world as well as the physical we must meet and overcome inertia. Our lives must be compelled by motive forces strong enough to overcome this natural inertia, and enable us besides to make headway against many obstacles. The motive power that drives us consists chiefly of our feelings and emotions. Knowledge, cognition, supplies the rudder that guides our ship, but feeling and emotion supply the power.

To convince one's head is, therefore, not enough; his feelings must be stirred if you would be sure of moving him to action. Often have we known that a certain line of action was right, but failed to follow it because feeling led in a different direction. When decision has been hanging in the balance we have piled on one side obligation, duty, sense of right, and a dozen other reasons for action, only to have them all outweighed by the one single: It is disagreeable. Judgment, reason, and experience may unite to tell us that a contemplated course is unwise, and imagination may reveal to us its disastrous consequences, and yet its pleasures so appeal to us that we yield. Our feelings often prove a stronger motive than knowledge and will combined; they are a factor constantly to be reckoned with among our motives.

1. THE NATURE OF FEELING

It will be our purpose in the next few chapters to study the affective content of consciousness—the feelings and emotions. The present chapter will be devoted to the feelings and the one that follows to the emotions.

The Different Feeling Qualities.—At least six (some writers say even more) distinct and qualitatively different feeling states are easily distinguished. These are: pleasure, pain; desire, repugnance; interest, apathy. Pleasure and pain, and desire and repugnance, are directly opposite or antagonistic feelings. Interest and apathy are not opposites in a similar way, since apathy is but the absence of interest, and not its antagonist. In place of the terms pleasure and pain, the pleasant and the unpleasant, or the agreeable and the disagreeable, are often used. Aversion is frequently employed as a synonym for repugnance.

It is somewhat hard to believe on first thought that feeling comprises but the classes given. For have we not often felt the pain from a toothache, from not being able to take a long-planned trip, from the loss of a dear friend? Surely these are very different classes of feelings! Likewise we have been happy from the very joy of living, from being praised for some well-doing, or from the presence of friend or lover. And here again we seem to have widely different classes of feelings.

We must remember, however, that feeling is always based on something known. It never appears alone in consciousness as mere pleasures or pains. The mind must have something about which to feel. The "what" must precede the "how." What we commonly call a feeling is a complex state of consciousness in which feeling predominates, but which has, nevertheless, a basis of sensation, or memory, or some other cognitive process. And what so greatly varies in the different cases of the illustrations just given is precisely this knowledge element, and not the feeling element. A feeling of unpleasantness is a feeling of unpleasantness whether it comes from an aching tooth or from the loss of a friend. It may differ in degree, and the entire mental states of which the feeling is a part may differ vastly, but the simple feeling itself is of the same quality.

Feeling Always Present in Mental Content.—No phase of our mental life is without the feeling element. We look at the rainbow with its beautiful and harmonious blending of colors, and a feeling of pleasure accompanies the sensation; then we turn and gaze at the glaring sun, and a disagreeable feeling is the result. A strong feeling of pleasantness accompanies the experience of the voluptuous warmth of a cozy bed on a cold morning, but the plunge between the icy sheets on the preceding evening was accompanied by the opposite feeling. The touch of a hand may occasion a thrill of ecstatic pleasure, or it may be accompanied by a feeling equally disagreeable. And so on through the whole range of sensation; we not only know the various objects about us through sensation and perception, but we also feel while we know. Cognition, or the knowing processes, gives us our "whats"; and feeling, or the affective processes, gives us our "hows." What is yonder object? A bouquet. How does it affect you? Pleasurably.

If, instead of the simpler sensory processes which we have just considered, we take the more complex processes, such as memory, imagination, and thinking, the case is no different. Who has not reveled in the pleasure accompanying the memories of past joys? On the other hand, who is free from all unpleasant memories—from regrets, from pangs of remorse? Who has not dreamed away an hour in pleasant anticipation of some desired object, or spent a miserable hour in dreading some calamity which imagination pictured to him? Feeling also accompanies our thought processes. Everyone has experienced the feeling of the pleasure of intellectual victory over some difficult problem which had baffled the reason, or over some doubtful case in which our judgment proved correct. And likewise none has escaped the feeling of unpleasantness which accompanies intellectual defeat. Whatever the contents of our mental stream, "we find in them, everywhere present, a certain color of passing estimate, an immediate sense that they are worth something to us at any given moment, or that they then have an interest to us."

The Seeming Neutral Feeling Zone.—It is probable that there is so little feeling connected with many of the humdrum and habitual experiences of our everyday lives, that we are but slightly, if at all, aware of a feeling state in connection with them. Yet a state of consciousness with absolutely no feeling side to it is as unthinkable as the obverse side of a coin without the reverse. Some sort of feeling tone or mood is always present. The width of the affective neutral zone—that is, of a feeling state so little marked as not to be discriminated as either pleasure or pain, desire or aversion—varies with different persons, and with the same person at different times. It is conditioned largely by the amount of attention given in the direction of feeling, and also on the fineness of the power of feeling discrimination. It is safe to say that the zero range is usually so small as to be negligible.

2. MOOD AND DISPOSITION

The sum total of all the feeling accompanying the various sensory and thought processes at any given time results in what we may call our feeling tone, or mood.

How Mood is Produced.—During most of our waking hours, and, indeed, during our sleeping hours as well, a multitude of sensory currents are pouring into the cortical centers. At the present moment we can hear the rumble of a wagon, the chirp of a cricket, the chatter of distant voices, and a hundred other sounds besides. At the same time the eye is appealed to by an infinite variety of stimuli in light, color, and objects; the skin responds to many contacts and temperatures; and every other type of end-organ of the body is acting as a "sender" to telegraph a message in to the brain. Add to these the powerful currents which are constantly being sent to the cortex from the visceral organs—those of respiration, of circulation, of digestion and assimilation. And then finally add the central processes which accompany the flight of images through our minds—our meditations, memories, and imaginations, our cogitations and volitions.

Thus we see what a complex our feelings must be, and how impossible to have any moment in which some feeling is not present as a part of our mental stream. It is this complex, now made up chiefly on the basis of the sensory currents coming in from the end-organs or the visceral organs, and now on the basis of those in the cortex connected with our thought life, which constitutes the entire feeling tone, or mood.

Mood Colors All Our Thinking.—Mood depends on the character of the aggregate of nerve currents entering the cortex, and changes as the character of the current varies. If the currents run on much the same from hour to hour, then our mood is correspondingly constant; if the currents are variable, our mood also will be variable. Not only is mood dependent on our sensations and thoughts for its quality, but it in turn colors our entire mental life. It serves as a background or setting whose hue is reflected over all our thinking. Let the mood be somber and dark, and all the world looks gloomy; on the other hand, let the mood be bright and cheerful, and the world puts on a smile.

It is told of one of the early circuit riders among the New England ministry, that he made the following entries in his diary, thus well illustrating the point: "Wed. Eve. Arrived at the home of Bro. Brown late this evening, hungry and tired after a long day in the saddle. Had a bountiful supper of cold pork and beans, warm bread, bacon and eggs, coffee, and rich pastry. I go to rest feeling that my witness is clear; the future is bright; I feel called to a great and glorious work in this place. Bro. Brown's family are godly people." The next entry was as follows: "Thur. Morn. Awakened late this morning after a troubled night. I am very much depressed in soul; the way looks dark; far from feeling called to work among this people, I am beginning to doubt the safety of my own soul. I am afraid the desires of Bro. Brown and his family are set too much on carnal things." A dyspeptic is usually a pessimist, and an optimist always keeps a bright mood.

Mood Influences Our Judgments and Decisions.—The prattle of children may be grateful music to our ears when we are in one mood, and excruciatingly discordant noise when we are in another. What appeals to us as a good practical joke one day, may seem a piece of unwarranted impertinence on another. A proposition which looks entirely plausible under the sanguine mood induced by a persuasive orator, may appear wholly untenable a few hours later. Decisions which seemed warranted when we were in an angry mood, often appear unwise or unjust when we have become more calm. Motives which easily impel us to action when the world looks bright, fail to move us when the mood is somber. The feelings of impending peril and calamity which are an inevitable accompaniment of the "blues," are speedily dissipated when the sun breaks through the clouds and we are ourselves again.

Mood Influences Effort.—A bright and hopeful mood quickens every power and enhances every effort, while a hopeless mood limits power and cripples effort. The football team which goes into the game discouraged never plays to the limit. The student who attacks his lesson under the conviction of defeat can hardly hope to succeed, while the one who enters upon his work confident of his power to master it has the battle already half won. The world's best work is done not by those who live in the shadow of discouragement and doubt, but by those in whose breast hope springs eternal. The optimist is a benefactor of the race if for no other reason than the sheer contagion of his hopeful spirit; the pessimist contributes neither to the world's welfare nor its happiness. Youth's proverbial enthusiasm and dauntless energy rest upon the supreme hopefulness which characterizes the mood of the young. For these reasons, if for no other, the mood of the schoolroom should be one of happiness and good cheer.

Disposition a Resultant of Moods.—The sum total of our moods gives us our disposition. Whether these are pleasant or unpleasant, cheerful or gloomy, will depend on the predominating character of the moods which enter into them. As well expect to gather grapes of thorns or figs of thistles, as to secure a desirable disposition out of undesirable moods. A sunny disposition never comes from gloomy moods, nor a hopeful one out of the "blues." And it is our disposition, more than the power of our reason, which, after all, determines our desirability as friends and companions.

The person of surly disposition can hardly make a desirable companion, no matter what his intellectual qualities may be. We may live very happily with one who cannot follow the reasoning of a Newton, but it is hard to live with a person chronically subject to "black moods." Nor can we put the responsibility for our disposition off on our ancestors. It is not an inheritance, but a growth. Slowly, day by day, and mood by mood, we build up our disposition until finally it comes to characterize us.

Temperament.—Some are, however, more predisposed to certain types of mood than are others. The organization of our nervous system which we get through heredity undoubtedly has much to do with the feeling tone into which we most easily fall. We call this predisposition temperament. On the effects of temperament, our ancestors must divide the responsibility with us. I say divide the responsibility, for even if we find ourselves predisposed toward a certain undesirable type of moods, there is no reason why we should give up to them. Even in spite of hereditary predispositions, we can still largely determine for ourselves what our moods are to be.

If we have a tendency toward cheerful, quiet, and optimistic moods, the psychologist names our temperament the sanguine; if we are tense, easily excited and irritable, with a tendency toward sullen or angry moods, the choleric; if we are given to frequent fits of the "blues," if we usually look on the dark side of things and have a tendency toward moods of discouragement and the "dumps," the melancholic; if hard to rouse, and given to indolent and indifferent moods, the phlegmatic. Whatever be our temperament, it is one of the most important factors in our character.

3. PERMANENT FEELING ATTITUDES, OR SENTIMENTS

Besides the more or less transitory feeling states which we have called moods, there exists also a class of feeling attitudes, which contain more of the complex intellectual element, are withal of rather a higher nature, and much more permanent than our moods. We may call these our sentiments, or attitudes. Our sentiments comprise the somewhat constant level of feeling combined with cognition, which we name sympathy, friendship, love, patriotism, religious faith, selfishness, pride, vanity, etc. Like our dispositions, our sentiments are a growth of months and years. Unlike our dispositions, however, our sentiments are relatively independent of the physiological undertone, and depend more largely upon long-continued experience and intellectual elements as a basis. A sluggish liver might throw us into an irritable mood and, if the condition were long continued, might result in a surly disposition; but it would hardly permanently destroy one's patriotism and make him turn traitor to his country. One's feeling attitude on such matters is too deep seated to be modified by changing whims.

How Sentiments Develop.—Sentiments have their beginning in concrete experiences in which feeling is a predominant element, and grow through the multiplication of these experiences much as the concept is developed through many percepts. There is a residual element left behind each separate experience in both cases. In the case of the concept the residual element is intellectual, and in the case of the sentiment it is a complex in which the feeling element is predominant.

How this comes about is easily seen by means of an illustration or two. The mother feeds her child when he is hungry, and an agreeable feeling is produced; she puts him into the bath and snuggles him in her arms, and the experiences are pleasant. The child comes to look upon the mother as one whose especial function is to make things pleasant for him, so he comes to be happy in her presence, and long for her in her absence. He finally grows to love his mother not alone for the countless times she has given him pleasure, but for what she herself is. The feelings connected at first wholly with pleasant experiences coming through the ministrations of the mother, strengthened no doubt by instinctive tendencies toward affection, and later enhanced by a fuller realization of what a mother's care and sacrifice mean, grow at last into a deep, forceful, abiding sentiment of love for the mother.

The Effect of Experience.—Likewise with the sentiment of patriotism. In so far as our patriotism is a true patriotism and not a noisy clamor, it had its rise in feelings of gratitude and love when we contemplated the deeds of heroism and sacrifice for the flag, and the blessings which come to us from our relations as citizens to our country. If we have had concrete cases brought to our experience, as, for example, our property saved from destruction at the hands of a mob or our lives saved from a hostile foreign foe, the patriotic sentiment will be all the stronger.

So we may carry the illustration into all the sentiments. Our religious sentiments of adoration, love, and faith have their origin in our belief in the care, love, and support from a higher Being typified to us as children by the care, love, and support of our parents. Pride arises from the appreciation or over-appreciation of oneself, his attainments, or his belongings. Selfishness has its genesis in the many instances in which pleasure results from ministering to self. In all these cases it is seen that our sentiments develop out of our experiences: they are the permanent but ever-growing results which we have to show for experiences which are somewhat long continued, and in which a certain feeling quality is a strong accompaniment of the cognitive part of the experience.