§ 33
Emotions, including moods and many nameless feelings, are some of the innate organic sensations evoked in our bodies by sensations that are not organic. In other words, they form a part of the internal sensations, which so far as generally named are originally associated with external sensations.
Frink remarks that “the emotion, from the point of view of physiology, is these various preparatory changes in the content of the blood, in the innervation of the various muscles, endocrine glands and other viscera. The emotion, from the point of view of psychology, is the afferent, sensory report of these changes.” And William James’ classical statement is as follows: “Bodily changes follow directly the perception of the exciting fact, and our feeling of the same changes as they occur is the emotion.... The more rational statement is that we feel sorry because we cry, angry because we strike, afraid because we tremble, and not that we cry, strike or tremble, because we are sorry, angry or fearful, as the case may be.”
While most emotions of the simple type, like surprise, admiration, joy and others are in infancy and childhood originally, though not innately associated with certain definite sensations from the outer world, they are frequently reassociated by experience through the influence of the environment, so that, in later life, one enjoys or detests quite the opposite of what caused instinctive attraction or repulsion in early life.
The complex emotions of love, jealousy and hate are not, in their greatest complexity, existent in humans before puberty, although the unsynthetized elements out of which they are finally composed are present in childhood, particularly hate. This, according to psychoanalysis, is a more archaic emotion than love and is not its direct opposite. It is likely that human emotions are progressing from a dominant hatred toward a reigning love.
Love in its fully synthetic and complicated form is not only impossible in children, but its higher types, spoken of in this book as erotic, occur at their best in those more intricately complicated personalities that are the peculiar product of modern civilization.
The expression of erotic emotion does not involve activity on the man’s part solely, and absolute passivity on the woman’s. Passion and passive are etymologically the same word, but the natural inferences from this are erroneous. It happened that emotions were called passions by some old Roman pseudo-philosopher who was translating Stoic doctrines and used “passions” to translate patheia, which, in Greek, means “sufferings.” The Stoics believed that emotions were sufferings inflicted on men by Fate. Their great discovery was that men could conquer them by training (askesis). Hence comes “asceticism”: the training by which a man might free himself from the suffering which was caused by feeling anything. Now we are beginning to realize that there are emotions that ought to be felt, and repeatedly—emotions that are as necessary to the growth of the soul as food is to the growth of the body. Asceticism (training), therefore, of the future will be a training in the emotions of love.