This union is the "I," the sentient and emotive, the desiring and willing, the perceiving and thinking "I."
CHAPTER XX.
[SUMMARY OF RESULTS].
Of all the facts that have been established by me through the observation of the child in the first years of his life, the formation of concepts without language is most opposed to the traditional doctrines, and it is just this on which I lay the greatest stress.
It has been demonstrated that the human being, at the very beginning of his life, not only distinguishes pleasure and discomfort, but may also have single, distinct sensations. He behaves on the first day differently, when the appropriate sense-impressions exist, from what he does when they are lacking. The first effect of these feelings, these few sensations, is the association of their traces, left behind in the central nervous system, with inborn movements. Those traces or central impressions develop gradually the personal memory. These movements are the point of departure for the primitive activity of the intellect, which separates the sensations both in time and in space. When the number of the memory-images, of distinct sensations, on the one hand, on the other, of the movements that have been associated with them—e. g., "sweet" and "sucking"—has become larger, then a firmer association of sensation-and-movement-memories, i. e., of excitations of sensory and motor ganglionic cells takes place, so that excitement of the one brings with it co-excitement of the other. Sucking awakens the recollection of the sweet taste; the sweet taste of itself causes sucking. This succession is already a separation in time of two sensations (the sweet and the motor sensation in sucking). The separation in space requires the recollection of two sensations, each with one movement; the distinction between sucking at the left breast and sucking at the right is made after one trial. With this, the first act of the intellect is performed, the first perception made, i. e., a sensation first localized in time and space. The motor sensation of sucking has come, like the sweet taste, after a similar one, and it has come between two unlike relations in space that were distinguished. By means of multiplied perceptions (e. g., luminous fields not well defined, but yet defined) and multiplied movements with sensations of touch, the perception, after considerable time, acquires an object; i. e., the intellect, which already allowed nothing bright to appear without boundary-lines, and thus allowed nothing bright to appear except in space (whereas at the beginning brightness, as was the case even later with sound, had no limitation, no demarcation), begins to assign a cause for that which is perceived. Hereby perception is raised to representation. The often-felt, localized, sweet, warm, white wetness, which is associated with sucking, now forms an idea, and one of the earliest ideas. When, now, this idea has often arisen, the separate perceptions that have been necessary to its formation are united more and more firmly. Then, when one of these latter appears for itself, the memory-images of the others will also appear, through co-excitement of the ganglionic cells concerned; but this means simply that the concept is now in existence. For the concept has its origin in the union of attributes. Attributes are perceived, and the memory-images of them, that is, accordingly, memory-images of separate perceptions, are so firmly associated that, where only one appears in the midst of entirely new impressions, the concept yet emerges, because all the other images appear along with it. Language is not required for this. Up to this point, those born deaf behave exactly like infants that have all the senses, and like some animals that form concepts.
These few first ideas, namely, the individual ideas, or sense-intuitions that are generated by the first perceptions, and the simple general ideas (of a lower order), or concepts, arising out of these—the concepts of the child as yet without language, of microcephali also, of deaf-mutes, and of the higher animals—have now this peculiarity, that they have all been formed exactly in this way by the parents and the grandparents and the representatives of the successive generations (such notions as those of "food," "breast"). These concepts are not innate; because no idea can be innate, for the reason that several peripheral impressions are necessary for the formation of even a single perception. They are, however, inherited. Just as the teeth and the beard are not usually innate in man, but come and grow like those of the parents and are already implanted, piece for piece, in the new-born child, and are thus hereditary, so the first ideas of the infant, his first concepts, which arise unconsciously, without volition and without the possibility of inhibition, in every individual in the same way, must be called hereditary. Different as are the teeth from the germs of teeth in the newly-born, so different are the man's concepts, clear, sharply defined by words, from the child's ill-defined, obscure concepts, which arise quite independently of all language (of word, look, or gesture).
In this wise the old doctrine of "innate ideas" becomes clear. Ideas or thoughts are themselves either representations or combinations of representations. They thus presuppose perceptions, and can not accordingly be innate, but may some of them be inherited, those, viz., which at first, by virtue of the likeness between the brain of the child and that of the parent, and of the similarity between the external circumstances of the beginnings of life in child and parent, always arise in the same manner.
The principal thing is the innate aptitude to perceive things and to form ideas, i. e., the innate intellect. By aptitude (Anlage), however, can be understood nothing else at present than a manner of reacting, a sort of capability or excitability, impressed upon the central organs of the nervous system after repeated association of nervous excitations (through a great many generations in the same way).
The brain comes into the world provided with a great number of impressions upon it. Some of these are quite obscure, some few are distinct. Each ancestor has added his own to those previously existing. Among these impressions, finally, the useless ones must soon be obliterated by those that are useful. On the other hand, deep impressions will, like wounds, leave behind scars, which abide longer; and very frequently used paths of connection between different portions of the brain and spinal marrow and the organs of sense are easier to travel even at birth (instinctive and reflexive processes).