Psychotherapy - Hugo Münsterberg (top 5 books to read txt) 📗

is gained, that allows description and explanation. If we are to deal at all with inner life not from a purposive but from a causal point of view, we are obliged to admit this reconstruction. Without it we cannot have any science of the mind, without it we can understand the intentions of our neighbor and appreciate the truth and morality of his meanings but we cannot causally explain his experiences or determine which effects are to be expected. It is thus not an arbitrary substitution but a procedure just as necessary and logically obligatory as the work of the chemist who substitutes trillions of invisible atoms for the glass of water which he drinks. The possibility of causal explanation of the successive facts demands this remolding of the outer and of the inner world. We have discussed that before and now only have to draw the consequences.

Thus for the psychologist the mental world is a system of mental objects. To be an object means of course to be object of some subject which is aware of it. What else could it mean to exist at all as object if not that it is given to some possible subject? But the world of objects is twofold; we have not only the mental objects of the psychologist but also the physical objects of the naturalist. Science must characterize the difference between those two and we pointed once before to the only fundamental difference. Physical objects are those which are possible objects of awareness for every subject; psychical objects are those which are possible objects of awareness for one subject only. The tree which I see is as physical tree object for every man, it is the same tree which you and I see; my psychical perception of the tree is object for one subject only. My perception can never be your perception. Our perceptions may agree but each has his own. As to the physical objects, we can entirely abstract from such reference to the subjects. We say simply: the tree exists or is part of nature; and only the philosopher is aware that we silently mean by it that it exists for every subject and that it is therefore not necessary to refer to any particular subject. But the perception of the tree which is either your idea or my idea evidently gets its existence only if it is referred and attached to a particular subject which is aware of it. Such subject of awareness is that which the psychologist calls consciousness and all the ideas and volitions and emotions and sensations and images which make up the mental life are then contents of the consciousness or objects of the consciousness. To have psychical existence at all means thus to be object of awareness for a consciousness. Something psychical which simply exists but is not object of consciousness is therefore an inner contradiction. Consciousness is the presupposition for the existence of the psychical objects. Psychical objects which enjoy their existence below consciousness are thus as impossible as a wooden piece of iron.

If consciousness is nothing but the subject of awareness for the individual objects, we see at once certain consequences which are too often forgotten in the popular, haphazard psychology. In the scientific system of psychology, consciousness has for instance nothing whatever to perform, that is, consciousness itself is in no way active. The active personality of real life has been left behind and has itself been transformed into that self which is merely content of consciousness. The person who acts and performs the deeds of our life is then only a central content of our consciousness which is crystallized about the idea of our organism. It has thus become one of the contents of which consciousness itself is passively aware. Consciousness is an inactive spectator for the procession of the contents. Thus consciousness itself cannot change anything in the content nor can it connect the contents. No other function is left to consciousness but merely that of awareness. Every change and every fusion and every process must be explained through the relations of the various contents to one another. Consciousness has, therefore, not the power to prefer the one idea or to reject the other, to reënforce the one sensation and to inhibit the other. From a psychological point of view, we have seen before that even attention does not mean an activity of consciousness but a change in the content of consciousness. Certain sensations become more impressive, more clear, and more vivid, and others fade away, become indistinct and disappear, but all that goes on in the content of consciousness and the spectator, consciousness itself, simply becomes aware of those changes. Consciousness has also in itself no special span, ideas appear or disappear not because consciousness expands or narrows itself but because the causal conditions awaken or suppress the various contents.

Consciousness has in itself no limit; all organization belongs to the content. Whatever psychical states are attributed to one organism belong thus to its consciousness but all the connections are entirely connections of the content. We, therefore, have not even the right to say that consciousness, as such, has unity. Unity too belongs to the organization of the content. One part of the content hangs together with the other parts but consciousness is only the constant condition for their existence. Where there is no unity, there it cannot have any meaning to speak of the double or triple existence. There may be a disconnection in the various parts of the content and a dissociation by which the normal ties between the various contents may be broken but consciousness itself cannot fall asunder. Thus consciousness cannot have any different degrees. The same consciousness experiences the distinct clear content and the vague fading confused content. Thus also consciousness can never be aware of itself and the word self-consciousness is easily misleading. In psychology, it can never mean that the consciousness which is a subject of all experience is at the same time object of any experience. Its whole meaning lies in its being the passive spectator. That of which consciousness becomes aware in self-consciousness is the idea of the personality, which is certainly a content. The personality, the actor of our actions, is thus never anything but an object in psychology, and consciousness never anything but a subject. Consciousness itself is thus in no way altered when the idea of the personality is changing. Only if all this is carelessly confused, if consciousness is sometimes treated as meaning subject of consciousness, and at another time as meaning the content of consciousness, and again at another time the unified organization of the content, and at still another time the connection of the content with the personality, and if finally all that is confused with the purposive reality of the immediate personal life—only then, do we find the way open to those tempting theories of the subconscious personality.

If, instead, we stick to the scientific view, we find the following facts. First, we have everywhere with us the fact that the earlier experiences may again enter into consciousness as memory images or as imaginative ideas, that is, in the order in which they are experienced a long time before or in a new order, either with a feeling of acquaintance or without it. Certainly at no time is the millionth part of what we may be able to reproduce present in our consciousness. Where are those words of the language, those faces of our friends, those landscapes, and those thoughts; where have they lingered in the time of their seclusion? Scientific psychology has no right to propose any other theory as explanation but that no mental states at all remain and that all which remained was the disposition of physiological centers. When I coupled the impression of a man with the sound of his name, a certain excitement of my visual centers occurred together with the excitement of my acoustical centers; the connecting paths became paths of least resistance, and any subsequent excitement of the one cell group now flows over into the other. It is the duty of physiology to elaborate such a clumsy scheme and to make us understand in detail how those processes in the neurons can occur and it is not the duty of psychology to develop detailed physiological hypotheses. Psychology has to be satisfied with the fact that all the requirements of the case can be furnished by principle through physiological explanation. Least of all ought we to be discouraged by the mere complexity of the process. If a simple sound and a simple color sensation, or a simple taste and simple smell sensation, can associate themselves through mere nervous conditions of the brain, then there is nothing changed by going over to more and more complex contents of consciousness. We may substitute a whole landscape for a color patch or the memory of a book for a word, but we do not reach by that a point where the physiological principle of explanation, once admitted, begins to lose its value. Complexity is certainly in good harmony with the bewildering manifoldness of those thousands of millions of possible connections between the brain cells.

Every experience leaves the brain altered. The nerve fibers and the cells have gone into new stages of disposition for certain excitements. This disposition may be slowly lost. In that case the earlier experience cannot be reproduced; we have forgotten it. But as long as the disposition lasts—it is quite indifferent whether we conceive it more in terms of chemical changes or physical variations, as processes in the nerve cells or between the nerve cells—the physiological change alone is responsible for the awakening of the memory idea under favoring associative conditions. Of course, someone might reply: can we not fancy that there remains on the psychical side also a disposition? Each idea which we have experienced may have left a psychical trace which alone may make it possible that the idea may come back to us again. But what is really meant and what is gained by such a hypothesis?

First, do not let us forget that such a proposition could only have one possible end in view, namely, the explanation of the reappearance of memories. But when we discussed the basis of physiological psychology, we convinced ourselves that mental facts as such are not causally connected anyhow. Our real inner life has its internal connections, connections of will and purpose, but as soon as we have taken that great psychological step and look on inner life as merely psychological objects, then the material is connected only through the underlying physiological processes and we can never explain causally the appearance of an idea through the preceding existence of another idea. We may expect one after the other, but we have no insight into the mechanism which makes the second follow after the first. Such insight into necessary connection we find only on the physical side, and we saw that just here lies the starting point for the modern view of physiological psychology. If that holds true for the connections between idea and idea, of course it holds true in the same way for the connection between mental disposition and the corresponding memory. We can understand causally that a chemical disposition in the nerve fibers brings about a chemical excitement in those neurons, but how a mental disposition is to create mental experience we could not understand; and to explain it casually, we should need again a reference to the underlying physiological processes. The hypothesis of mental dispositions would thus be an entirely superfluous addition by which we transcend the real experience without gaining anything for the explanation.

Secondly, if we really needed a mental disposition for each memory picture, in addition to the physiological disposition of the brain cells,