When a creature is launched into the world, it is animated3 with one central, innate4 mission,—to live; and to fight for its living. For this purpose,—if purpose it really be, the creature, however small and insignificant5, is provided with a rich arsenal6 of armour7 for defense8 and attack. When a biologist demonstrated the anatomical structure of a caterpillar9, a bystander exclaimed in surprise: “Why, I always thought that a caterpillar was nothing but skin and squash!”
The simple living creatures, swarming10 in the waters[20] of stagnant11 ponds and murky12 pools, the bits of living matter, inhabiting by the million the little world of a hanging drop of water, are supplied with the most complicated reactions, mechanical and more especially chemical, for the maintenance of their life existence. Simple as a cell, a minute particle of protoplasm, may appear, it is none the less a most wonderful laboratory where toxins13, anti-toxins, and an infinite variety of secretions14, highly poisonous and protective, are being produced, for the keeping in existence of that insignificant, microscopic15 bit of living matter. Self-preservation is the central aim of all life-activities.
The tendency of all organic processes is the maintenance of the life of each particular individual organism. It is this aspect that I wish to impress on the minds of my readers. Self-preservation is the nucleus16 of organic life. It is the mainspring of organic activities and functions. The tendency of life is not the preservation of the species, but solely17 the preservation of each individual organism, as long as it is in existence at all, and is able to carry on its life processes.
Every living thing, from the ultra-microscopic to the highest and most complex multicellular organism, man included, has only one fundamental tendency, the maintenance and defense of its individual existence. The claim that the individual counts for little or nothing, and that the species is everything,[21] is not true to facts. “Nature cares not for the individual, but for the species” is a glittering generality of a metaphysical character.
It is the maintenance of its individual existence and the struggle for this individuality and its preservation, whether in defense or aggression18, that form the main object of organic life in all its aspects. The aim of life activities is the individual, the species is a secondary matter. It is only when we keep this fundamental truth in mind that we begin to understand life in general, and human life in particular.
The struggle for existence of which so much is heard in modern science, theoretical or applied19, means really the preservation of the individual organism, or the self-preservation of individuality. We may say that the struggle for existence in the biological and social worlds means nothing else but the Struggle for Individuality.
Wherever the organism forms a whole as to its vitality20, whether it be an amoeba or a man, the struggle is for the maintenance of that whole or of that particular individual organism. All the structures and functions go to the preservation of that individuality, or of that individual organic self, constituting the impulse of self-preservation in the total activity of the particular individual organism. The great number of physico-chemical and mechanical processes, adaptations and adjustments[22] of inner structures and functions, as well as the different reactions to the stimuli21 of external environment, even in the lowest of micro-organisms, are for the whole of the individuality.
When organisms take to forms of social life the fundamental aim is still the protection or self-preservation of the individual. The community is an additional defense of the individual against a hostile environment. Thus the herds22 of Damara cattle, or of social aggregates25 of other animals, offer greater protection to each individual animal. The individual wolf running in packs has more power for attack and defense. The individual man has more forces for aggression and for protection by living in a social medium which provides the individual with more sensory26 organs for observation of danger and with more organs for defense and attack, than in isolated27 states. The herd23, the pack, the horde28, the society are for the self-preservation of the individual.
It has been shown on good grounds that the very sense of external reality has become intensified29 in the individual by his capacity of living in a social aggregate24. The social aggregate strengthens each individual member of the group. The individual is not for the group, but the group is for self-preservation of the individual. Should the individual lose his self-protection, or even have his impulse of self-preservation lowered, the whole aggregate faces[23] ultimate destruction. That is why when in a social aggregate the impulse of self-preservation becomes limited, inhibited30, and lowered by tyranny of social commandments, society is sure to decline, degenerate31, and finally dissolve; or fall a victim to an external invader,—the fate of tribes, communities, and nations in the past and the present. The moving power of life is self-preservation of the individual.
A close study of life in general and of animal life in particular brings one to the inevitable32 conclusion that life in all its forms has self-preservation as its fundamental principle. Self-preservation is the main impulse, the prime mover of life. The prime mover of life is not the impulse of species preservation, or of sex, but the impulse of self-preservation of the individual organism.
Self-preservation has two aspects, the positive and the negative. In the positive form the primitive impulse is to keep the individual alive, to keep the functions and structure in normal condition, to conduce to the full development and harmonious33 activity of the individual. The negative form of the preservative34 impulse is the preservation from injury, degeneration, destruction, and death. This negative aspect of the impulse of self-preservation expresses itself in the higher animals in the form of fear.
The fear instinct is an essential constituent35 of the impulse of life. We may call the fear instinct the[24] guardian36 of all sentient37 being. Wherever there is the least scent38 or even the least suggestion of danger, there the instinct of fear is aroused. Fear is the companion following close on the heels of the impulse of self-preservation.
Since every animal is always surrounded by enemies, and since every strange thing or strange occurrence is a menace or possible signal of danger, the fear instinct is aroused on all strange occasions. The fear instinct requires the slightest stimulus39 to start into function.
While most of the instincts require special conditions, and are usually periodic, the fear instinct is ever present and can be awakened40 on all occasions, and under any circumstances. Anything unfamiliar,—darkness, a state of exhaustion41, weakness, fatigue42, arouses the fear instinct, startling the animal into running, hiding, crouching43, and preparation for attack or defense.
The fear instinct stays with us, and watches over us day and night. It follows us closely in our active, waking life, attends us in our resting hours, and watches over us in our sleeping periods. The fear instinct is the last to fall asleep, and the first to awake. The fear instinct follows us like our shadow, with the only difference that it constantly affects our actions, hardly ever leaves us alone, and keeps steady vigilance over our life activities. The reason for this apparently44 strange companionship[25] is the fact that the fear instinct is the primitive instinct of the life impulse, the impulse for self-preservation.
The overwhelming intensity45 of the fundamental impulse of self-preservation is well described by the great writer Dostoevsky, whose insight into the psychology46 of human life and especially into abnormal mental life transcends47 that of any other writer: “Where is it I have read that someone condemned48 to death says or thinks, an hour before his death, that if he had to live on some high rock, on such a narrow ledge49 that he had only room to stand, and the ocean, everlasting50 darkness, everlasting solitude51, everlasting tempest around him, if he had to remain standing52 on a square yard of space all his life, a thousand years, eternity53, it were better to live so than to die at once! Only to live, to live, and live! Life whatever it may be!”
Just as the touch and pain nerves enmesh closely our body, warning us against hurtful stimulations, so we may say that fear, through our distant receptors of sight, hearing and smell, surrounds us, warning us against enemies, or inimical, suspicious objects, and forces. Were it not for the fear instinct, directly awakened, the animal threatened with danger would not have the time and the strong impulse to get ready for defense or for escape, by running or by hiding.
The fear instinct is of the utmost importance[26] in animal life. Looked at from this standpoint the fear instinct is as important in animal economy as the skin which covers our body, which, by pain and hurts, warns of external injurious objects, and has an important function of warding54 off incessant55 invasion of disease-bearing organisms. In nervous ills we find the same fundamental factors:—self-preservation and the fear instinct.
点击收听单词发音
1 preservation | |
n.保护,维护,保存,保留,保持 | |
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2 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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3 animated | |
adj.生气勃勃的,活跃的,愉快的 | |
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4 innate | |
adj.天生的,固有的,天赋的 | |
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5 insignificant | |
adj.无关紧要的,可忽略的,无意义的 | |
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6 arsenal | |
n.兵工厂,军械库 | |
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7 armour | |
(=armor)n.盔甲;装甲部队 | |
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8 defense | |
n.防御,保卫;[pl.]防务工事;辩护,答辩 | |
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9 caterpillar | |
n.毛虫,蝴蝶的幼虫 | |
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10 swarming | |
密集( swarm的现在分词 ); 云集; 成群地移动; 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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11 stagnant | |
adj.不流动的,停滞的,不景气的 | |
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12 murky | |
adj.黑暗的,朦胧的;adv.阴暗地,混浊地;n.阴暗;昏暗 | |
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13 toxins | |
n.毒素( toxin的名词复数 ) | |
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14 secretions | |
n.分泌(物)( secretion的名词复数 ) | |
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15 microscopic | |
adj.微小的,细微的,极小的,显微的 | |
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16 nucleus | |
n.核,核心,原子核 | |
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17 solely | |
adv.仅仅,唯一地 | |
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18 aggression | |
n.进攻,侵略,侵犯,侵害 | |
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19 applied | |
adj.应用的;v.应用,适用 | |
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20 vitality | |
n.活力,生命力,效力 | |
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21 stimuli | |
n.刺激(物) | |
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22 herds | |
兽群( herd的名词复数 ); 牧群; 人群; 群众 | |
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23 herd | |
n.兽群,牧群;vt.使集中,把…赶在一起 | |
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24 aggregate | |
adj.总计的,集合的;n.总数;v.合计;集合 | |
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25 aggregates | |
数( aggregate的名词复数 ); 总计; 骨料; 集料(可成混凝土或修路等用的) | |
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26 sensory | |
adj.知觉的,感觉的,知觉器官的 | |
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27 isolated | |
adj.与世隔绝的 | |
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28 horde | |
n.群众,一大群 | |
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29 intensified | |
v.(使)增强, (使)加剧( intensify的过去式和过去分词 ) | |
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30 inhibited | |
a.拘谨的,拘束的 | |
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31 degenerate | |
v.退步,堕落;adj.退步的,堕落的;n.堕落者 | |
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32 inevitable | |
adj.不可避免的,必然发生的 | |
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33 harmonious | |
adj.和睦的,调和的,和谐的,协调的 | |
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34 preservative | |
n.防腐剂;防腐料;保护料;预防药 | |
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35 constituent | |
n.选民;成分,组分;adj.组成的,构成的 | |
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36 guardian | |
n.监护人;守卫者,保护者 | |
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37 sentient | |
adj.有知觉的,知悉的;adv.有感觉能力地 | |
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38 scent | |
n.气味,香味,香水,线索,嗅觉;v.嗅,发觉 | |
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39 stimulus | |
n.刺激,刺激物,促进因素,引起兴奋的事物 | |
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40 awakened | |
v.(使)醒( awaken的过去式和过去分词 );(使)觉醒;弄醒;(使)意识到 | |
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41 exhaustion | |
n.耗尽枯竭,疲惫,筋疲力尽,竭尽,详尽无遗的论述 | |
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42 fatigue | |
n.疲劳,劳累 | |
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43 crouching | |
v.屈膝,蹲伏( crouch的现在分词 ) | |
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44 apparently | |
adv.显然地;表面上,似乎 | |
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45 intensity | |
n.强烈,剧烈;强度;烈度 | |
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46 psychology | |
n.心理,心理学,心理状态 | |
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47 transcends | |
超出或超越(经验、信念、描写能力等)的范围( transcend的第三人称单数 ); 优于或胜过… | |
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48 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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49 ledge | |
n.壁架,架状突出物;岩架,岩礁 | |
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50 everlasting | |
adj.永恒的,持久的,无止境的 | |
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51 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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52 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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53 eternity | |
n.不朽,来世;永恒,无穷 | |
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54 warding | |
监护,守护(ward的现在分词形式) | |
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55 incessant | |
adj.不停的,连续的 | |
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