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unconscious motives, but only for conscious ones. In order,
therefore, to be wholly virtuous it is only necessary to repeat
virtuous formulas. We say: “I desire to be kind to my friends,
honourable in business, philanthropic towards the poor,
public-spirited in politics.” So long as we refuse to allow
ourselves, even in the watches of the night, to avow any contrary
desires, we may be bullies at home, shady in the City, skinflints
in paying wages and profiteers in dealing with the public; yet,
if only conscious motives are to count in moral valuation, we
shall remain model characters. This is an agreeable doctrine, and
it is not surprising that men are un willing to abandon it. But
moral considerations are the worst enemies of the scientific
spirit and we must dismiss them from our minds if we wish to
arrive at truth.
I believe—as I shall try to prove in a later lecture -that
desire, like force in mechanics, is of the nature of a convenient
fiction for describing shortly certain laws of behaviour. A
hungry animal is restless until it finds food; then it becomes
quiescent. The thing which will bring a restless condition to an
end is said to be what is desired. But only experience can show
what will have this sedative effect, and it is easy to make
mistakes. We feel dissatisfaction, and think that such and-such a
thing would remove it; but in thinking this, we are theorizing,
not observing a patent fact. Our theorizing is often mistaken,
and when it is mistaken there is a difference between what we
think we desire and what in fact will bring satisfaction. This is
such a common phenomenon that any theory of desire which fails to
account for it must be wrong.
What have been called “unconscious” desires have been brought
very much to the fore in recent years by psychoanalysis.
Psychoanalysis, as every one knows, is primarily a method of
understanding hysteria and certain forms of insanity*; but it has
been found that there is much in the lives of ordinary men and
women which bears a humiliating resemblance to the delusions of
the insane. The connection of dreams, irrational beliefs and
foolish actions with unconscious wishes has been brought to
light, though with some exaggeration, by Freud and Jung and their
followers. As regards the nature of these unconscious wishes, it
seems to me—though as a layman I speak with diffidence—that
many psycho-analysts are unduly narrow; no doubt the wishes they
emphasize exist, but others, e.g. for honour and power, are
equally operative and equally liable to concealment. This,
however, does not affect the value of their general theories from
the point of view of theoretic psychology, and it is from this
point of view that their results are important for the analysis
of mind.
* There is a wide field of “unconscious” phenomena which does not
depend upon psychoanalytic theories. Such occurrences as
automatic writing lead Dr. Morton Prince to say: “As I view this
question of the subconscious, far too much weight is given to the
point of awareness or not awareness of our conscious processes.
As a matter of fact, we find entirely identical phenomena, that
is, identical in every respect but one-that of awareness in which
sometimes we are aware of these conscious phenomena and sometimes
not”(p. 87 of “Subconscious Phenomena,” by various authors,
Rebman). Dr. Morton Price conceives that there may be
“consciousness” without “awareness.” But this is a difficult
view, and one which makes some definition of “consciousness”
imperative. For nay part, I cannot see how to separate
consciousness from awareness.
What, I think, is clearly established, is that a man’s actions
and beliefs may be wholly dominated by a desire of which he is
quite unconscious, and which he indignantly repudiates when it is
suggested to him. Such a desire is generally, in morbid cases, of
a sort which the patient would consider wicked; if he had to
admit that he had the desire, he would loathe himself. Yet it is
so strong that it must force an outlet for itself; hence it
becomes necessary to entertain whole systems of false beliefs in
order to hide the nature of what is desired. The resulting
delusions in very many cases disappear if the hysteric or lunatic
can be made to face the facts about himself. The consequence of
this is that the treatment of many forms of insanity has grown
more psychological and less physiological than it used to be.
Instead of looking for a physical defect in the brain, those who
treat delusions look for the repressed desire which has found
this contorted mode of expression. For those who do not wish to
plunge into the somewhat repulsive and often rather wild theories
of psychoanalytic pioneers, it will be worth while to read a
little book by Dr. Bernard Hart on “The Psychology of Insanity.”*
On this question of the mental as opposed to the physiological
study of the causes of insanity, Dr. Hart says:
* Cambridge, 1912; 2nd edition, 1914. The following references
are to the second edition.
“The psychological conception [of insanity] is based on the view
that mental processes can be directly studied without any
reference to the accompanying changes which are presumed to take
place in the brain, and that insanity may therefore be properly
attacked from the standpoint of psychology”(p. 9).
This illustrates a point which I am anxious to make clear from
the outset. Any attempt to classify modern views, such as I
propose to advocate, from the old standpoint of materialism and
idealism, is only misleading. In certain respects, the views
which I shall be setting forth approximate to materialism; in
certain others, they approximate to its opposite. On this
question of the study of delusions, the practical effect of the
modern theories, as Dr. Hart points out, is emancipation from the
materialist method. On the other hand, as he also points out (pp.
38-9), imbecility and dementia still have to be considered
physiologically, as caused by defects in the brain. There is no
inconsistency in this If, as we maintain, mind and matter are
neither of them the actual stuff of reality, but different
convenient groupings of an underlying material, then, clearly,
the question whether, in regard to a given phenomenon, we are to
seek a physical or a mental cause, is merely one to be decided by
trial. Metaphysicians have argued endlessly as to the interaction
of mind and matter. The followers of Descartes held that mind and
matter are so different as to make any action of the one on the
other impossible. When I will to move my arm, they said, it is
not my will that operates on my arm, but God, who, by His
omnipotence, moves my arm whenever I want it moved. The modern
doctrine of psychophysical parallelism is not appreciably
different from this theory of the Cartesian school.
Psychophysical parallelism is the theory that mental and
physical events each have causes in their own sphere, but run on
side by side owing to the fact that every state of the brain
coexists with a definite state of the mind, and vice versa. This
view of the reciprocal causal independence of mind and matter has
no basis except in metaphysical theory.* For us, there is no
necessity to make any such assumption, which is very difficult to
harmonize with obvious facts. I receive a letter inviting me to
dinner: the letter is a physical fact, but my apprehension of its
meaning is mental. Here we have an effect of matter on mind. In
consequence of my apprehension of the meaning of the letter, I go
to the right place at the right time; here we have an effect of
mind on matter. I shall try to persuade you, in the course of
these lectures, that matter is not so material and mind not so
mental as is generally supposed. When we are speaking of matter,
it will seem as if we were inclining to idealism; when we are
speaking of mind, it will seem as if we were inclining to
materialism. Neither is the truth. Our world is to be constructed
out of what the American realists call “neutral” entities, which
have neither the hardness and indestructibility of matter, nor
the reference to objects which is supposed to characterize mind.
* It would seem, however, that Dr. Hart accepts this theory as 8
methodological precept. See his contribution to “Subconscious
Phenomena” (quoted above), especially pp. 121-2.
There is, it is true, one objection which might be felt, not
indeed to the action of matter on mind, but to the action of mind
on matter. The laws of physics, it may be urged, are apparently
adequate to explain everything that happens to matter, even when
it is matter in a man’s brain. This, however, is only a
hypothesis, not an established theory. There is no cogent
empirical reason for supposing that the laws determining the
motions of living bodies are exactly the same as those that apply
to dead matter. Sometimes, of course, they are clearly the same.
When a man falls from a precipice or slips on a piece of orange
peel, his body behaves as if it were devoid of life. These are
the occasions that make Bergson laugh. But when a man’s bodily
movements are what we call “voluntary,” they are, at any rate
prima facie, very different in their laws from the movements of
what is devoid of life. I do not wish to say dogmatically that
the difference is irreducible; I think it highly probable that it
is not. I say only that the study of the behaviour of living
bodies, in the present state of our knowledge, is distinct from
physics. The study of gases was originally quite distinct from
that of rigid bodies, and would never have advanced to its
present state if it had not been independently pursued. Nowadays
both the gas and the rigid body are manufactured out of a more
primitive and universal kind of matter. In like manner, as a
question of methodology, the laws of living bodies are to be
studied, in the first place, without any undue haste to
subordinate them to the laws of physics. Boyle’s law and the rest
had to be discovered before the kinetic theory of gases became
possible. But in psychology we are hardly yet at the stage of
Boyle’s law. Meanwhile we need not be held up by the bogey of the
universal rigid exactness of physics. This is, as yet, a mere
hypothesis, to be tested empirically without any preconceptions.
It may be true, or it may not. So far, that is all we can say.
Returning from this digression to our main topic, namely, the
criticism of “consciousness,” we observe that Freud and his
followers, though they have demonstrated beyond dispute the
immense importance of “unconscious” desires in determining our
actions and beliefs, have not attempted the task of telling us
what an “unconscious” desire actually is, and have thus invested
their doctrine with an air of mystery and mythology which forms a
large part of its popular attractiveness. They speak always as
though it were more normal for a desire to be conscious, and as
though a positive cause had to be assigned for its being
unconscious. Thus “the unconscious” becomes a sort of underground
prisoner, living in a dungeon, breaking in at long intervals upon
our daylight respectability with dark groans and maledictions and
strange atavistic lusts. The ordinary reader, almost inevitably,
thinks of this underground person as another consciousness,
prevented by what Freud calls the “censor” from making his voice
heard in company, except on rare and dreadful occasions when he
shouts so loud that every one hears him and there is a scandal.
Most of us like the idea that we could
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