In fact we may say that the fear instinct is the main source of functional4, psychopathic diseases. This also holds true of the individual in his aggregate5 capacity. If the impulse of self-preservation is at the basis of life, the fear instinct is its intimate companion. We may unhesitatingly assert [33]that the fear instinct is one of the most primitive6 instincts of animal life. We are sometimes apt to overlook the power of fear, because our life is so well guarded by the protective agencies of civilization that we can hardly realize the full extent, depth, and overwhelming effects of the fear instinct. Fear is rooted deep in the nature of animal life, in the impulse of self-preservation.
The fear instinct is the earliest instinct to appear in child life. Preyer7 observed definite manifestations9 of the fear instinct on the twenty-third day after birth. Perez and Darwin put its appearance somewhat later. In my observations of child life I found the manifestation8 of the fear instinct during the first couple of weeks, Ribot and other psychologists regard the fear instinct as “the first in chronological10 order of appearance.”
“The progress from brute11 to man,” says James, “is characterized by nothing so much as the decrease in the frequency of the proper occasion for fear. In civilization in particular it has at last become possible for large numbers of people to pass from the cradle to the grave without ever having had a pang12 of genuine fear. Many of us need an attack of mental disease to teach us the meaning of the word. Hence the possibility of so much blindly optimistic philosophy and religion. (James refers here to the blind optimism and cheerful metaphysical mysticism handed out to the uncultured[34] classes.) Fear is a genuine instinct, and one of the earliest shown by the human child.”
The fear of the unknown, of the unfamiliar13, of the mysterious, is of the utmost consequence in the life history of children, savages14, and barbaric tribes, and even in the social life of civilized15 nations. The fear of coming mysterious, unknown evil is a source of great anxiety to the young, or to the untrained, uncultivated minds. All taboos16 of primitive societies, of savages, of barbarians17, and also of civilized people take their origin, according to anthropological18 research, in the perils19 and salvation20 of the soul, or in the fear of impending21 evil. As an anthropologist22 puts it: “Men are undoubtedly23 more influenced by what they fear than by what they love.”
The civilized nations of antiquity24 used to be terrorized by omens25, by occurrences of an unfamiliar character, such as storms, thunders, lightnings, comets, meteors, meteorites26, and eclipses. Affairs of states and wars were guided by superstitions27 of fear. Whole armies used to throw away their weapons and run panic-stricken at the appearance of meteorites, meteors, and especially of comets. Even the ancient Athenians were influenced by strange, meteorological phenomena28. On the appearance of a solar eclipse Pericles saved his ship by throwing his mantle29 round the helmsman, telling him that that was all that an eclipse was, and that there was no reason to be scared by the veiling[35] of the sun from us. The father of pragmatic history, the great Thucydides, in his history of the Peloponnesian wars, puts the appearance of comets among national disasters.
The fear of the mysterious, the unknown, and the unfamiliar is a source of anxiety and distress30 in the young, or in the untrained and uncultured minds. Fear may become fixed31 and morbid32 when taking place in early childhood, when not inhibited33 by the course of further development, and, all the more so, when kept up by further events of life.
In most people the instinct of fear is controlled, regulated by education, and inhibited by the relatively34 secure life led in the herd35, pack, group, and society generally. The instinct of fear, however, is but dormant36 and requires the opportune37 moment such as a social, mental epidemic38, a “group-panic,” to become manifested in its full intensity39, giving rise to a morbid state of the “group-mind,” or “herd-mind.”
There are again cases when even under ordinary conditions fear becomes developed in the individual from early childhood either by lack of inhibitory training or by accidents in early child life. In all such cases the fear instinct becomes morbid, giving rise in later life to various forms of mental disease known as psychopathies, or recurrent morbid states.
We can, therefore, realize the full significance of the principle laid down by one of the greatest thinkers[36] of humanity, Plato, that to learn “What to fear and what not to fear” is of the utmost consequence to the individual, both in his private and social activities.
Throughout the whole domain40 of the animal kingdom anything strange and unfamiliar is an occasion for the awakening41 of the fear instinct. The strange, the unfamiliar may be detrimental42 to the organism, and the animal recoils43 from meeting it directly. There must be exploration made before the reaction of approach can be effected. We find the same tendency in children and savages who run in terror of anything unusual.
On the whole escape is probably the safest course, since the unfamiliar may prove of great danger. The well known saying “Familiarity breeds contempt” has its significance in that the familiar does not arouse the fear instinct, and can be approached without risk. Reactions to a familiar object or known situation run in well established, habitual44 grooves45.
In man the sense of familiarity may be acquired by the use of intelligence, by observations of various forms of unfamiliar situations and strange objects. Reason, leading to the understanding of the causes of things, turns the strange and unfamiliar into the familiar and the known, and thus dispels46 the terrors and horrors of the fear instinct.
The function of the intellect is to conquer the[37] world by making man at home and familiar in this “wild universe.” This is the course of human progress. “The aim of knowledge,” says Hegel, “is to divest47 the objective world of its strangeness, and to make us more at home in it.” In the words of the ancient poet:
Felix qui potuit rerum cognoscere causas,
Atque metus omnes, et inexorabile fatum,
Subject pedibus, strepitumque Acherontis avari.[2]
FOOTNOTES:
[1] See Chapter “Psychopathic Reflexes” in my volume “The Causation and Treatment of Psychopathic Diseases.”
[2] Happy is he who knows the causes of things, who can trample48 on fear, inexorable fate, and the horrors of death.
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1 deranged | |
adj.疯狂的 | |
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2 initiatory | |
adj.开始的;创始的;入会的;入社的 | |
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3 requisite | |
adj.需要的,必不可少的;n.必需品 | |
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4 functional | |
adj.为实用而设计的,具备功能的,起作用的 | |
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5 aggregate | |
adj.总计的,集合的;n.总数;v.合计;集合 | |
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6 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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7 preyer | |
猛兽,猛禽 | |
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8 manifestation | |
n.表现形式;表明;现象 | |
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9 manifestations | |
n.表示,显示(manifestation的复数形式) | |
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10 chronological | |
adj.按年月顺序排列的,年代学的 | |
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11 brute | |
n.野兽,兽性 | |
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12 pang | |
n.剧痛,悲痛,苦闷 | |
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13 unfamiliar | |
adj.陌生的,不熟悉的 | |
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14 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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15 civilized | |
a.有教养的,文雅的 | |
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16 taboos | |
禁忌( taboo的名词复数 ); 忌讳; 戒律; 禁忌的事物(或行为) | |
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17 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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18 anthropological | |
adj.人类学的 | |
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19 perils | |
极大危险( peril的名词复数 ); 危险的事(或环境) | |
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20 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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21 impending | |
a.imminent, about to come or happen | |
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22 anthropologist | |
n.人类学家,人类学者 | |
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23 undoubtedly | |
adv.确实地,无疑地 | |
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24 antiquity | |
n.古老;高龄;古物,古迹 | |
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25 omens | |
n.前兆,预兆( omen的名词复数 ) | |
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26 meteorites | |
n.陨星( meteorite的名词复数 ) | |
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27 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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28 phenomena | |
n.现象 | |
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29 mantle | |
n.斗篷,覆罩之物,罩子;v.罩住,覆盖,脸红 | |
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30 distress | |
n.苦恼,痛苦,不舒适;不幸;vt.使悲痛 | |
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31 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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32 morbid | |
adj.病的;致病的;病态的;可怕的 | |
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33 inhibited | |
a.拘谨的,拘束的 | |
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34 relatively | |
adv.比较...地,相对地 | |
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35 herd | |
n.兽群,牧群;vt.使集中,把…赶在一起 | |
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36 dormant | |
adj.暂停活动的;休眠的;潜伏的 | |
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37 opportune | |
adj.合适的,适当的 | |
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38 epidemic | |
n.流行病;盛行;adj.流行性的,流传极广的 | |
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39 intensity | |
n.强烈,剧烈;强度;烈度 | |
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40 domain | |
n.(活动等)领域,范围;领地,势力范围 | |
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41 awakening | |
n.觉醒,醒悟 adj.觉醒中的;唤醒的 | |
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42 detrimental | |
adj.损害的,造成伤害的 | |
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43 recoils | |
n.(尤指枪炮的)反冲,后坐力( recoil的名词复数 )v.畏缩( recoil的第三人称单数 );退缩;报应;返回 | |
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44 habitual | |
adj.习惯性的;通常的,惯常的 | |
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45 grooves | |
n.沟( groove的名词复数 );槽;老一套;(某种)音乐节奏v.沟( groove的第三人称单数 );槽;老一套;(某种)音乐节奏 | |
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46 dispels | |
v.驱散,赶跑( dispel的第三人称单数 ) | |
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47 divest | |
v.脱去,剥除 | |
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48 trample | |
vt.踩,践踏;无视,伤害,侵犯 | |
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