The Story of the Mind

by James Mark Baldwin

We may understand by Assimilation, therefore, the general tendency of new experiences to be treated by us in the ways which similar material has been treated before, with the result that the mind proceeds from the particular case to the general class.

Summing up our outcome so far, we find that general psychology has reached three great principles in its investigation of knowledge. First, we have the combining tendency of the mind, the grouping together and relating of mental states and of things, called Apperception. Then, second, there are the particular relations established among the various states, etc., which are combined; these are called Associations of Ideas. And, third, there is the tendency of the mind to use its old experiences and habits as general patterns or nets for the sorting out and distributing of all the new details of daily life; this is called Assimilation.

II. Let us now turn to the second great aspect of the mind, as general or introspective psychology considers it, the aspect which presents itself in Action or conduct. The fact that we act is of course as important as the fact that we think or the fact that we feel; and the distinction which separates thought and action should not be made too sharp.

Yet there is a distinction. To understand action we must again go to introspection. This comes out as soon as we ask how we reach our knowledge of the actions of others. Of course, we say at once that we see them. And that is true; we do see them, while as to their thoughts we only infer them from what we see of their action. But, on the other hand, we may ask: How do we come to infer this or that thought from this or that action of another? The only reply is: Because when we act in the same way this is the way we feel. So we get back in any case to our own consciousness and must ask how is this action related to this thought in our own mind.

To this question psychology has now a general answer: Our action is always the result of our thought, of the elements of knowledge which are at the time present in the mind. Of course, there are actions which we do from purely nervous reasons. These are the Instincts, which come up again when we consider the animals. But these we may neglect so long as we are investigating actions which we consider our own. Apart from the Instincts, the principle holds that behind every action which our conduct shows there must be something thought of, some sensation or knowledge then in mind, some feeling swelling within our breast, which prompts to the action.

This general principle is Motor Suggestion. It simply means that we are unable to have any thought or feeling whatever, whether it comes from the senses, from memory, from the words, conduct, or command of others, which does not have a direct influence upon our conduct. We are quite unable to avoid the influence of our own thoughts upon our conduct, and often the most trivial occurrences of our daily lives act as suggestions to deeds of very great importance to ourselves and others. For example, the influence of the newspaper reports of crime stimulate other individuals to perform the same crimes by this principle of suggestion; for the fact is that the reading of the report causes us to entertain the thoughts, and these thoughts tend to arouse in us their corresponding trains of suggested action.

The most interesting and striking sphere of operation of the principle of Suggestion (of other sorts as well as motor) is what is commonly known simply as Hypnotism. To that, as well as to further illustrations of Suggestion, we will return later on.

We are able, however, to see a little more in detail how the law of Motor Suggestion works by asking what sort of action is prompted in each case of thought or feeling, at the different levels of the mind's activity which have been distinguished above as all illustrating Apperception—e.g., the stages known as Perception, Imagination, Reasoning, etc.

We act, of course, on our perceptions constantly; most of our routine life is made up of such action on the perceptions of objects which lie about us. The positions of things in the house, in the streets, in the office, in the store, are so well known that we carry out a series of actions with reference to these objects without much supervision from our consciousness. Here the law of Motor Suggestion works along under the guidance of Perception, Memory, and the Association of Ideas. Then we find also, in much of our action, an element due to the exercise of the Imagination. We fill in the gaps in the world of perception by imagining appropriate connections; and we then act as if we knew that these imaginations were realities. This is especially true in our intercourse with our fellow-men. We never really know what they will do from time to time. Their action is still future and uncertain; but from our familiarity with their character, we surmise or imagine what they expect or think, and we then act so as to make our conduct fit into theirs. Here is suggestion of a personal kind which depends upon our ability, in a sense, to reconstruct the character of others, leading us out into appropriate action. This is the sphere of the most important affairs of our lives. It appears especially so when we consider its connection with the next great sort of action from suggestion.

This next and highest sphere is action from the general or abstract thoughts which we have been able to work up by the apperceiving activity of the mind. In this sphere we have a special name for those thoughts which influence us directly and lead us to action: we call such thoughts Motives. We also have a special name for the sort of action which is prompted by clearly-thought-out motives: Will. But in spite of this emphasis given to certain actions of ours as springing from what is called Will, we must be careful to see that Will is not a new faculty, or capacity, added to mind, and which is different from the ways of action which the mind had before the Will arose. Will is only a name for the action upon suggestions of conduct which are so clear in our minds that we are able to deliberate upon them, acting only after some reflection, and so having a sense that the action springs from our own choice. The real reasons for action, however, are thoughts, in this case, just as in the earlier cases they were. In this case we call them Motives; but we are dependent upon these Motives, these Suggestions; we can not act without Motives, nor can we fail to act on those Motives which we have; just as, in the earlier cases, we could not act without some sort of Perceptions or Imaginations or Memories, and we could not fail to act on the Perceptions or other mental states which we had. Voluntary action or Will is therefore only a complex and very highly conscious case of the general law of Motor Suggestion; it is the form which suggested action takes on when Apperception is at its highest level.