The Expression of Emotion in Man and Animals [152]
increased by their being thus voluntarily and repeatedly performed; and the effects may be inherited.
It is perhaps worth consideration whether movements at first used only by one or a few individuals to express a certain state of mind may not sometimes have spread to others, and ultimately have become universal, through the power of conscious and unconscious imitation. That there exists in man a strong tendency to imitation, independently of the conscious will, is certain. This is exhibited in the most extraordinary manner in certain brain diseases, especially at the commencement of inflammatory softening of the brain, and has been called the "echo sign." Patients thus affected imitate, without understanding every absurd gesture which is made, and every word which is uttered near them, even in a foreign language.[1] In the case of animals, the jackal and wolf have learnt under confinement to imitate the barking of the dog. How the barking of the dog, which serves to express various emotions and desires, and which is so remarkable from having been acquired since the animal was domesticated, and from being inherited in different degrees by different breeds, was first learnt we do not know; but may we not suspect that imitation has had something to do with its acquisition, owing to dogs having long lived in strict association with so loquacious an animal as man?
[1] See the interesting facts given by Dr. Bateman on `Aphasia,' 1870, p. 110.
In the course of the foregoing remarks and throughout this volume, I have often felt much difficulty about the proper application of the terms, will, consciousness, and intention. Actions, which were at first voluntary, soon became habitual, and at last hereditary, and may then be performed even in opposition to the will. Although they often reveal the state of the mind, this result was not at first either intended or expected. Even such words as that "certain movements serve as a means of expression" are apt to mislead, as they imply that this was their primary purpose or object. This, however, seems rarely or never to have been the case; the movements having been at first either of some direct use, or the indirect effect of the excited state of the sensorium. An infant may scream either intentionally or instinctively to show that it wants food; but it has no wish or intention to draw its features into the peculiar form which so plainly indicates misery; yet some of the most characteristic expressions exhibited by man are derived from the act of screaming, as has been explained.
Although most of our expressive actions are innate or instinctive, as is admitted by everyone, it is a different question whether we have any instinctive power of recognizing them. This has generally been assumed to be the case; but the assumption has been strongly controverted by M. Lemoine.[2] Monkeys soon learn to distinguish, not only the tones of voice of their masters, but the expression of their faces, as is asserted by a careful observer.[3] Dogs well know the difference between caressing and threatening gestures or tones; and they seem to recognize a compassionate tone. But as far as I can make out, after repeated trials, they do not understand any movement confined to the features, excepting a smile or laugh; and this they appear, at least in some cases, to recognize. This limited amount of knowledge has probably been gained, both by monkeys and dogs, through their associating harsh or kind treatment with our actions; and the knowledge certainly is not instinctive. Children, no doubt, would soon learn the movements of expression in their elders in the same manner as animals learn those of man. Moreover, when a child cries or laughs, he knows in a general manner what he is doing and what he feels; so that a very small exertion of reason would tell him what crying or laughing meant in others. But the question is, do our children acquire their knowledge of expression solely by experience through the power of association and reason?
As most of the movements of expression must have been
It is perhaps worth consideration whether movements at first used only by one or a few individuals to express a certain state of mind may not sometimes have spread to others, and ultimately have become universal, through the power of conscious and unconscious imitation. That there exists in man a strong tendency to imitation, independently of the conscious will, is certain. This is exhibited in the most extraordinary manner in certain brain diseases, especially at the commencement of inflammatory softening of the brain, and has been called the "echo sign." Patients thus affected imitate, without understanding every absurd gesture which is made, and every word which is uttered near them, even in a foreign language.[1] In the case of animals, the jackal and wolf have learnt under confinement to imitate the barking of the dog. How the barking of the dog, which serves to express various emotions and desires, and which is so remarkable from having been acquired since the animal was domesticated, and from being inherited in different degrees by different breeds, was first learnt we do not know; but may we not suspect that imitation has had something to do with its acquisition, owing to dogs having long lived in strict association with so loquacious an animal as man?
[1] See the interesting facts given by Dr. Bateman on `Aphasia,' 1870, p. 110.
In the course of the foregoing remarks and throughout this volume, I have often felt much difficulty about the proper application of the terms, will, consciousness, and intention. Actions, which were at first voluntary, soon became habitual, and at last hereditary, and may then be performed even in opposition to the will. Although they often reveal the state of the mind, this result was not at first either intended or expected. Even such words as that "certain movements serve as a means of expression" are apt to mislead, as they imply that this was their primary purpose or object. This, however, seems rarely or never to have been the case; the movements having been at first either of some direct use, or the indirect effect of the excited state of the sensorium. An infant may scream either intentionally or instinctively to show that it wants food; but it has no wish or intention to draw its features into the peculiar form which so plainly indicates misery; yet some of the most characteristic expressions exhibited by man are derived from the act of screaming, as has been explained.
Although most of our expressive actions are innate or instinctive, as is admitted by everyone, it is a different question whether we have any instinctive power of recognizing them. This has generally been assumed to be the case; but the assumption has been strongly controverted by M. Lemoine.[2] Monkeys soon learn to distinguish, not only the tones of voice of their masters, but the expression of their faces, as is asserted by a careful observer.[3] Dogs well know the difference between caressing and threatening gestures or tones; and they seem to recognize a compassionate tone. But as far as I can make out, after repeated trials, they do not understand any movement confined to the features, excepting a smile or laugh; and this they appear, at least in some cases, to recognize. This limited amount of knowledge has probably been gained, both by monkeys and dogs, through their associating harsh or kind treatment with our actions; and the knowledge certainly is not instinctive. Children, no doubt, would soon learn the movements of expression in their elders in the same manner as animals learn those of man. Moreover, when a child cries or laughs, he knows in a general manner what he is doing and what he feels; so that a very small exertion of reason would tell him what crying or laughing meant in others. But the question is, do our children acquire their knowledge of expression solely by experience through the power of association and reason?
As most of the movements of expression must have been