[223]. Not included in this volume.
[224]. Personally communicated.
[225]. This theory of the part played by the sensory accompaniments of visceral activity I would suggest as a substitute for the James-Lange theory.
[226]. Hilton: Rest and Pain.
[227]. Note analogues in Sherrington’s mechanism of the spinal reflexes.
[228]. I follow in the main McDougall’s classification as sufficiently adequate and accurate for our purposes.
[229]. In fact, this was successfully done.
[230]. For purposes of simplification I leave aside feelings of pleasure and pain, excitement and depression, for though their main functions may be only to guide or shape the actions prompted by the instincts, as McDougall affirms, still I think there is sound reason to believe that feelings also have conative force and are coöperative impulsive factors.
[231]. McDougall has proposed the ingenious theory that that which we understand, properly speaking, by “will” is a complex form of conation issuing from a particular sentiment, viz., the complexly organized sentiment of self (“self-regarding sentiment”). The behavior immediately determined by the primitive instincts and other sentiments cannot be classed as volition, but should be regarded as simple instinctive conation. When, therefore, the will reinforces a sentiment and determines conduct it is the self-regarding sentiment which provides the “volitional” impulse and is the controlling factor. If this theory should stand it would give a satisfactory solution of this difficult question. Perhaps it receives some support on the part of abnormal psychology in that certain observations seem to show, if I correctly interpret them, that self-consciousness is a complex capable of being dissociated like any idea or sentiment. I shall presently describe a quasi-pathological state which may be called depersonalization. In this state the “conscious intelligence” present is able to think and reason logically and sanely, is capable of good judgments, and has an unusually large field of memory, in short, is a very intelligent consciousness; nevertheless, it exhibits a very strange phenomenon: it has lost all consciousness of self; it has no sense of personality, of anything to which the term “I” can be applied. This sentiment seems to be absolutely dissociated in this state.
[232]. The repression of the sexual instinct and of sexual wishes plays the dominant rôle in the Freudian psychology. If a wish may be correctly defined psychologically as the impulsive force of a sentiment striving toward an end plus the pleasurable feeling resulting from the imagined attainment of that end, i.e., the imagined gratification of the impulse, then the repression of a wish belongs to the phenomena of repressed sentiments rather than of primitive instincts. This distinction, I think, is of some importance, as will appear when we consider subconscious sentiments.