The Science of Human Nature · Part 7

It is for this reason that we become "crankier" every year that we live. We are attending to only one aspect of the world. While this blinds us to other aspects of the world, it brings mastery in our individual fields. We can, then, by training and practice, get a general control over attention, and by working in a certain field or kind of work, we make it easy to attend to things in that field or work. This to an extent gives us control of our lives, of our destiny.

Interest. The essential elements of interest are attention and feeling. When a person is very attentive to a subject and gets pleasure from experience in that subject, we commonly say that he is interested in that subject.

Since the importance of attention and feeling in learning has already been shown and will be further developed in the chapters which follow in connection with the subjects of habit, memory, and thinking, little more need be said here.

The key to all forms of learning is attention. The key to attention is feeling. Feeling depends upon the nature of the child, inherited and acquired. In our search for the means of arousing interest, we look first to the original nature of the child, to the instincts and the emotions. We look next to the acquired nature, the habits, the ideals, the various needs that have grown up in the individual's life. Educational writers have overemphasized the original nature of the child as a basis of interest and have not paid enough attention to acquired nature. We should not ask so much what a child's needs are, but what they ought to be. Needs can be created. The child's nature to some extent can be changed. The problem of arousing interest is therefore one of finding in the child's nature a basis for attention and pleasure. If the basis is not to be found there, then it must be built up. How this can be done, how human nature can be changed, is to some extent the main problem of psychology. Every chapter in this book, it is hoped, will be found to throw some light on the problem.

SUMMARY. The two elementary feeling states are pleasantness and unpleasantness. The emotions are complex mental states composed of feeling and the sensations from bodily reactions to the situations. Feeling and emotion are the motive forces of life, at the bottom of all important actions. The bodily reactions of emotions are reflex and instinctive. Attention is a matter of the relative clearness of the contents of consciousness. The function of attention is to unify thought and action. It is the important factor in all learning and thinking, for it is only the attentive part of consciousness that is effective.

CLASS EXERCISES

1. Make out a complete list of the more important emotions.

2. Indicate the characteristic expression of each emotion in your list.

3. Can you have an emotion without its characteristic expression? If, for example, when a situation arises which ordinarily arouses anger in you, you inhibit all the usual motor accompaniments of anger, are you really angry?

4. Are the expressions of the same emotion the same for all people?

5. Try to analyze some of your emotional states: anger, or fear, or grief. Can you detect the sensations that come from the bodily reactions?

6. Try to induce an emotional state by producing its characteristic reactions.

7. Try to change an emotional state to an opposite emotion; for example, grief to joy.

8. Try to control and change emotional states in children.

9. Name some sensations that for you are always pleasant, others that are always unpleasant--colors, sounds, tastes, odors, temperatures.

10. Confirm by observation the statement of the text as to the importance of emotions in all the important actions of life.

11. To what extent do you have control of your emotional states? What have you observed about differences in expression of deep emotions by different people? In case of death in the family, some people wail and moan and express their grief in the most extreme manner, while others do not utter a sound and show great control. Why the difference?

12. Make an introspective study of your conscious states to note the difference in clearness of the different processes that are going on in consciousness. Do you find a constant shifting?

13. Perform experiments to show the effects of attention in forming habits and acquiring knowledge.

(1) Perform tests in learning, using substitution tests as described in Chapter X. Use several different keys. In some experiments have no distractions, in others, have various distracting noises. What differences do you find in the results?

(2) Try learning nonsense syllables, some lists with distractions, others without distractions.

(3) Try getting the ideas from stories read to you, as in the logical memory experiment described in Chapter X. Some stories should be read without distractions, others with distractions.

14. Why are you unable to study well when under the influence of some strong emotion?

15. Are you trained to the extent that you can concentrate on a task and hold yourself to it for a long time?

16. Do you see that as far as will and attention and the emotions are concerned, your life and character are in large measure in your own hands?

17. Make a complete outline of the chapter.

REFERENCES FOR CLASS READING

COLVIN and BAGLEY: Human Behavior, Chapters IV, V, and VI.

MÜNSTERBERG: Psychology, General and Applied, Chapter XIV, also pp. 187-192 and pp. 370-371.

PILLSBURY: Essentials of Psychology, Chapters V and XI.

PYLE: The Outlines of Educational Psychology, Chapter XIV.

TITCHENER: A Beginner's Psychology, Chapters IV, VIII, and XI.

CHAPTER VI

HABIT

The Nature of Habit. We now turn from man's inherited nature to his acquired nature. Inherited tendencies to action we have called instincts; acquired tendencies to action we shall call habits. We can best form an idea of the nature of habit by considering some concrete cases.

Let us take first the case of a man forming the habit of turning out the basement light. It usually happens that when a man has an electric light in the basement of his house, it is hard for him at first to think to turn out the light at night when he retires, and as a consequence the light often burns all night. This is expensive and unnecessary, so there is a strong incentive for the man to find a plan which will insure the regular turning-off of the light at bedtime. The plan usually hit upon is the following: The electric switch that controls the basement light is beside the basement stairway. The man learns to look at the switch as he comes up the stairs, after preparing the furnace fire for the night, and learns to take hold of the switch when he sees it and turn off the light. Coming up the stairs means to look at the switch. Seeing the switch means to turn it. Each step of the performance touches off the next. The man sees that in order to make sure that the light will always be turned off, the acts must all be made automatic, and each step must touch off the next in the series. At first, the man leaves the light burning about as often as he turns it off. After practicing for a time on the scheme, the different acts become so well connected that he seldom leaves the light burning. We say that he has formed the habit of turning off the light.

For a second illustration, let us take the process of learning that nine times nine equals eighty-one. At first, one does not say or write "eighty-one" when one sees "nine times nine," but one can acquire the habit of doing so. It does not here concern us how the child learns what the product of nine times nine is. He may learn it by counting, by being told, or by reading it in a book. But however he first learns it, he fixes it and makes it automatic and habitual by continuing to say or to write, "nine times nine equals eighty-one." The essential point is that at first the child does not know what to say when he hears or sees the expression "nine times nine," but after long practice he comes to give automatically and promptly the correct answer. For the definite problem "nine times nine" there comes the definite response "eighty-one."

For a third illustration, let us take the case of a man tipping his hat when he meets a lady. A young boy does not tip his hat when he meets a lady until he has been taught to do so. After he learns this act of courtesy he does it quite automatically without thinking of it. For the definite situation, meeting a lady of his acquaintance, there comes to be established the definite response, tipping the hat. A similar habit is that of turning to the right when we meet a person. For the definite situation, meeting a person on the road or street or sidewalk, there is established the definite response, turning to the right. The response becomes automatic, immediate, certain.

There is another type of habit that may properly be called an intellectual habit, such as voting a certain party ticket, say the Democratic. When one is a boy, one hears his father speak favorably of the Democratic party. His father says, "Hurrah for Bryan," so he comes to say, "Hurrah for Bryan." His father says, "I am a Democrat," so he says he is a Democrat. He takes the side that his father takes. In a similar way we take on the same religious notions that our parents have. It does not always happen this way, but this is the rule. But no matter how we come to do it, we do adopt the creed of some party or some church. We adopt a certain way of looking at public questions, and a certain way of looking at religious questions. For certain rather definite situations, we come to take definite stands. When we go to the booth to vote, we look at the top of the ballot to find the column marked "Democratic," and the definite response is to check the "Democrat" column. Of course, some of us form a different habit and check the "Republican" column, but the psychology of the act is the same. The point is that we form the Democratic habit or we form the Republican habit; and the longer we practice the habit, the harder it is to change it.

In the presidential campaign of 1912, Roosevelt "bolted" from the Republican party. It was hard for the older Republicans to follow him. While one occasionally found a follower of Roosevelt who was gray, one usually found the old Republicans standing by the old party, the younger ones joining the Progressive party. It is said that when Darwin published "The Origin of Species," very few old men accepted the doctrine of evolution. The adherents of the new doctrine were nearly all young men. So there is such a thing as an intellectual habit. One comes to take a definite stand when facing certain definite intellectual situations.

Similar to the type of habits which we have called intellectual is another type which may be called "moral." When we face the situation of reporting an occurrence, we can tell the truth or we can lie. We can build up the habit of meeting such situations by telling the truth on all occasions. We can learn to follow the maxim "Tell the truth at all times, at all hazards." We can come to do this automatically, certainly, and without thought of doing anything else.

Most moral situations are fairly definite and clear-cut, and for them we can establish definite forms of response. We can form the habit of helping a person in distress, of helping a sick neighbor, of speaking well of a neighbor; we can form habits of industry, habits of perseverance. These and other similar habits are the basis of morality.

The various kinds of habits which we have enumerated are alike in certain fundamental particulars. In all of them there is a definite situation followed by a definite response. One sees the switch and turns off the light; he sees the expression "nine times nine" and says "eighty-one"; he sees a lady he knows and tips his hat; in meeting a carriage on the road, he turns to the right; when he has to vote, he votes a certain ticket; when he has to report an occurrence, he tells it as it happened. There is, in every case, a definite situation followed by a definite response.

Another characteristic is common to all the cases mentioned above, i.e. the response is acquired, it does not come at first. In every instance we might have learned to act differently. We could form the habit of always leaving the light burning; could just as easily say "nine times nine equals forty"; we could turn to the left; we could vote the Republican ticket. We can form bad moral habits as well as good ones, perhaps more easily. The point is, however, that we acquire definite ways of acting for the same situations, and these definite ways of acting are called habits.

Habit and Nerve-Path. It has already been stated that a habit is a tendency toward a certain type of action in a certain situation. The basis of this tendency is in the nervous system. In order to understand it we must consider what the nervous system is like. Nerves terminate at one end in a sense organ and at the other end ultimately in a muscle.

In Figure II, A is a sense organ, B a nerve going from the sense organ to the brain C. D, E, F, G, and H are motor nerves going from the brain to the muscles. Now, let us show from the diagram what organization means and what tendency means. At first when the child sees the expression "nine times nine," he does not say "eighty-one." The stimulus brings about no definite action. It is as likely to go out through E or F as through D. But suppose we can get the child to say "nine times nine equals eighty-one." We can write the expression on the blackboard and have the child look at it and say "nine times nine equals eighty-one." Suppose the act of saying "eighty-one" is brought about by the nerve-current going out through nerve-chain D. By repetition, we establish a bond. A stimulus of a particular kind comes through A, goes over B to C, and out over D, making muscles at M bring about a very definite action in saying "eighty-one."

From the point of view of physiology, the process of habit-formation consists in securing a particular nerve coupling, establishing a particular nerve path, so that a definite form of stimulation will bring about a definite form of response. A nerve tendency is simply the likelihood that a stimulus will take a certain course rather than any other. This likelihood is brought about by getting the stimulus to take the desired route through the nervous system to a group of muscles and to continue following this route. The more times it passes the same way, the greater is the probability that at any given time the stimulus will take the accustomed route and bring about the usual response. At first any sort of action is possible. A nerve stimulus can take any one of the many routes to the different muscles. By chance or by conscious direction, the stimulus takes a certain path, and by repetition we fix and make permanent this particular route. This constitutes a nerve tendency or habit.

Plasticity. Our discussion should have made it clear that habit is acquired nature, while instinct is inherited nature. Habit is acquired tendency while instinct is inherited tendency. The possibility of acquiring habits is peculiarly a human characteristic. While inanimate things have a definite nature, a definite way of reacting to forces which act upon them, they have little, if any, possibility of varying their way of acting. Water might be said to have habits. If one cools water, it turns to ice. If we heat it, it turns to steam. But it invariably does this. We cannot teach it any different way of acting. Under the same conditions it always does the same thing.

Plants are very much like inanimate things. Plants have definite ways of acting. A vine turns around a support. A leaf turns its upper surface to the light. But one cannot teach plants different ways of acting. The lower forms of animals are somewhat like plants and inanimate objects. But to a very slight extent they are variable and can form habits. Among the higher animals, such as dogs and other domestic animals, there is a greater possibility of forming habits. In man there are the greatest possibilities of habit-formation. In man the learned acts or habits are many as compared to the unlearned acts or instincts; while among the lower animals the opposite is the case--their instincts are many as compared to their habits.

We may call this possibility of forming habits plasticity. Inanimate objects such as iron, rocks, sulphur, oxygen, etc., have no plasticity. Plants have very little possibility of forming habits. Lower animals have somewhat more, and higher animals still more, while man has the greatest possibility of forming habits. This great possibility of forming habits is one of the main characteristics of man. Let us illustrate the contrast between man and inanimate objects by an example. If sulphur is put into a test tube and heated, it at first melts and becomes quite thin like water. If it is heated still more, it becomes thick and will not run out of the tube. It also becomes dark. Sulphur always does this when so treated. It cannot be taught to act differently. Now the action of sulphur when heated is like the action of a man when he turns to the right upon meeting a person in the street. But the man has to acquire this habit, while the sulphur does not have to learn its way of acting. Sulphur always acted in this way, while man did not perform his act at first, but had to learn it by slow repetition.

Everything in the world has its own peculiar nature, but man is unique in that his nature can be very much changed. To a large extent, a man is made, his nature is acquired. After we become men and women, we have hundreds and thousands of tendencies to action, definite forms of action, that we did not have when young. Man's nature might be said to consist in his tendencies to action. Some of these tendencies he inherits; these are his instincts. Some of these he acquires; these are his habits.

What Habits Do for Us. We have found out what habits are like; let us now see what they do for us. What good do they accomplish for us? How are we different after forming a habit from what we were before? We can best answer these questions by a consideration of concrete cases. Typewriting will serve very well the purpose of illustration. We shall give the result of an actual experiment in which ten university students took part. During their first half hour of practice, they wrote an average of 120 words. At the end of forty-five hours of practice, they were writing an average of 680 words in a half hour. This was an increase of speed of 560 per cent. An expert typist can write about 3000 words in a half hour. Such a speed requires much more than forty-five hours practice, and is attained by the best operators only.

In the foregoing experiment, the students improved in accuracy also. At the beginning of the work, they made 115 errors in the half hour. At the end of the practice, with much faster speed, they were making only 327 errors in a half hour. The actual number of errors had increased 280 per cent. The increase in errors was therefore exactly half as much as the increase in speed. This, of course, was a considerable increase in accuracy, for while the speed had increased to 5.6 times what it had been at the beginning, the errors had increased only 2.8 times. The subjects in this experiment paid much more attention to speed than they did to accuracy. If they had emphasized accuracy, they would have been doing almost perfect work at the end of the practice, and their speed would have been somewhat less. Practice, then, not only develops speed but also develops accuracy.

There are also other results. At the beginning of work with the typewriter, there is much waste of energy and much fatigue. The waste of energy comes from using unnecessary muscles, and the fatigue is partly due to this waste of energy. But even apart from this waste of energy, an habituated act is performed with less fatigue. The various muscles concerned become better able to do their work. As a result of habituation there is, then, greater speed, greater accuracy, less waste of energy, and less fatigue.

If we look not at the changes in our work but at the changes in ourselves, the changes in our minds due to the formation of habits, we find still other results. At the beginning of practice with the typewriter, the learner's whole attention is occupied with the work. When one is learning to do a new trick, the attention cannot be divided. The whole mind must be devoted to the work. But after one has practiced for several weeks, one can operate the typewriter while thinking about something else. We say that the habituated act sinks to a lower level of consciousness, meaning that as a habit becomes more and more fixed, less and less attention is devoted to the acts concerned.

Increased skill gives us pleasure and also gives us confidence in our ability to do the thing. Corresponding to this inner confidence is outer certainty. There is greater objective certainty in our performance and a corresponding inner confidence. By objective certainty, we mean that a person watching our performance, becomes more and more sure of our ability to perform, and we ourselves feel confidence in our power of achievement.

Now that we have shown the results of habituation let us consider additional illustrations. In piano playing, the stimuli are the notes as written in the music. We see the notes occupying certain places on the scale of the music. A note in a certain place means that we must strike a certain key. At first the response is slow, we have to hunt out each note on the keyboard. Moreover, we make many mistakes; we strike the wrong keys just as we do in typewriting. We are awkward, making many unnecessary movements, and the work is tiresome and fatiguing. After long practice, the speed with which we can manipulate the keys in playing the piano is wonderful. Our playing becomes accurate, perfect. We do it with ease, with no unnecessary movements. We can play the piano, after we become skilled, without paying attention to the actual movements of our hands. We can play the piano while concentrating upon the meaning of the music, or while carrying on a conversation, or while thinking about something else. As a rule, pleasure and confidence come with skill. Playing a difficult piece on the piano involves a skill which is one of the most complicated that man achieves. It is possible only through habituation of the piano-playing movements.

Nailing shingles on a roof illustrates well the various aspects of habituation. The expert carpenter not only nails on many more shingles in a day than does the amateur, but he does it better and with more ease, and with much less fatigue. The carpenter knows exactly how much he can do in a day, and each particular movement is certain and sure. The carpenter has confidence in, and usually prides himself on, this ability, thus getting pleasure out of his work.

The operations in arithmetic illustrate most of the results of habituation. Practice in addition makes for speed and accuracy. In a few weeks' time we can very much increase our speed and accuracy in adding, or in the other arithmetical operations.