Of theories to account for these strange phenomena1 there are enough and to spare. I do not for a moment venture to claim for the man and wife illustration the slightest scientific value. It is only a figure of speech which brings out very clearly one aspect of the problem of personality. The theory that there are two independent personalities2 within the human skin is condemned3 by all orthodox psychologists. There is one personality manifesting itself, usually consciously, but occasionally unconsciously, and the different method of manifestation4 differs so widely as to give the impression that there could not be the same personality behind both. A man who is ambidextrous5 will sign his name differently with his right or left hand, but it is the same signature. Mr. Myers thinks that the Secondary Personality of Subliminal6 Consciousness is merely a phase of the essential Unity7 of the Ego8. Some time ago he expressed himself on this subject as follows:—
"I hold that hypnotism (itself a word covering a vast variety of different states) may be regarded as constituting one special case which falls under a far wider category—the category, namely, of developments of a Secondary Personality. I hold that we each of us contain the potentialities of many different arrangements of the elements of our personality, each arrangement being distinguishable from the rest by differences in the chain of memories which pertain9 to it. The arrangement with which we habitually10 identify ourselves—what we call the normal or primary self—consists, in my view, of elements selected for us in the struggle for existence with special reference to the maintenance of ordinary physical needs, and is not necessarily superior in any other respect to the latent personalities which lie alongside of it—the fresh combinations of our personal elements which may be evoked11 by accident or design, in a variety to which we at present can assign no limit. I consider that dreams, with natural somnambulism, automatic writing, with so-called mediumistic trance, as well as certain intoxications, epilepsies, hysterias, and recurrent insanities12, afford examples of the development of what I have called secondary mnemonic chains; fresh personalities, more or less complete, alongside the normal state. And I would add that hypnotism is only the name given to a group of empirical methods of inducing these fresh personalities."
A doctor in philosophy, to whom I submitted these pages, writes me as follows:—"There can be no doubt that every man lives a sub-conscious as well as a conscious life. One side of him is closed against examination by himself (i.e. unconscious); the other is conscious of itself. The former carries on processes of separation, combination, and distribution, of the thought-stuff handed over to it, corresponding almost exactly to the processes carried on by the stomach, which, as compared with those of eating, etc., go on in the dark automatically."
Another doctor, not of philosophy but of medicine, who has devoted13 special attention to the phenomenon of sleep, suggests a new illustration which is graphic14 and suggestive. He writes:—
"With regard to dual15 or multiple consciousness, my own feeling has always been that the individuals stand one behind the other in the chambers16 of the mind, or else, as it were, in concentric circles. You may compare it to the Jewish tabernacle. First, there is the court of the Gentiles, where Ego No. 1 chaffers about trifles with the outer world. While he is so doing Ego No. 2 watches him from the court of the Levites, but does not go forth17 on small occasions. When we 'open out' to a friend the Levite comes forth, and is in turn watched by the priest from the inner court. Let our emotions be stirred in sincere converse18 and out strides the priest, and takes precedence of the other two, they falling obediently and submissively behind him. But the priest is still watched by the high priest from the tabernacle itself, and only on great and solemn occasions does he make himself manifest by action. When he does, the other three yield to his authority, and then we say the man 'speaks with his whole soul' and 'from the bottom of his heart.' But even now the Shekinah is upon the mercy-seat within the Holy of holies, and the high priest knows it."
The latest word[4] of the French psychologists is thus stated by M. Foüillée:—
"Contemporary psychology19 deprives us of the illusion of a definitely limited, impenetrable, and absolutely autonomous20 I. The conception of individual consciousness must be of an idea rather than of a substance. Though separate in the universe, we are not separate from the universe. Continuity and reciprocity of action exist everywhere. This is the great law and the great mystery. There is no such thing as an isolated21 and veritably monad being, any more than there is such a thing as an indivisible point, except in the abstractions of geometry."
Whatever may be the true theory, it is evident that there is enough mystery about personality to make us very diffident about dogmatising, especially as to what is possible and what is not.
Whether we have one mind or two, let us, at least, keep it (or them) open.
4 (Return)
1891.
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1 phenomena | |
n.现象 | |
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2 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
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3 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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4 manifestation | |
n.表现形式;表明;现象 | |
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5 ambidextrous | |
adj.双手很灵巧的,熟练的,两面派的 | |
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6 subliminal | |
adj.下意识的,潜意识的;太弱或太快以至于难以觉察的 | |
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7 unity | |
n.团结,联合,统一;和睦,协调 | |
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8 ego | |
n.自我,自己,自尊 | |
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9 pertain | |
v.(to)附属,从属;关于;有关;适合,相称 | |
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10 habitually | |
ad.习惯地,通常地 | |
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11 evoked | |
[医]诱发的 | |
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12 insanities | |
精神错乱( insanity的名词复数 ); 精神失常; 精神病; 疯狂 | |
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13 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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14 graphic | |
adj.生动的,形象的,绘画的,文字的,图表的 | |
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15 dual | |
adj.双的;二重的,二元的 | |
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16 chambers | |
n.房间( chamber的名词复数 );(议会的)议院;卧室;会议厅 | |
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17 forth | |
adv.向前;向外,往外 | |
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18 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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19 psychology | |
n.心理,心理学,心理状态 | |
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20 autonomous | |
adj.自治的;独立的 | |
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21 isolated | |
adj.与世隔绝的 | |
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