Problems of Life and Mind. Second series, George Henry Lewes [e book reading free TXT] 📗

61. Much of what has been said in the preceding chapter respecting the passive side of the organism is equally applicable to the active side. Our actions are classed as voluntary and involuntary mainly in reference to their being consciously or unconsciously performed; but not wholly so, for there are many involuntary actions of which we are distinctly conscious, and many voluntary actions of which we are at times sub-conscious and unconscious. I do not propose here to open the long and arduous discussion as to what constitutes Volition, my present purpose being simply that of fixing the meaning of terms, so that the question of Automatism may not be complicated by their ambiguities. “Voluntary” and “involuntary” are, like “conscious” and “unconscious,” correlative terms; but commonly, instead of being understood as indicating differences of degree in phenomena of the same order, they are supposed to indicate differences of kind—a new agent, the Will, being understood in the one case to direct the Mechanism which suffices without direction in the other.

62. This interpretation is unphysiological and unpsychological, since it overlooks the fact that both voluntary and involuntary actions belong to the same order of phenomena, i. e. those of the sentient organism. Both involve the same efficient cause, i. e. co-operant conditions. We draw a line of demarcation between the two abstractions—as between all abstractions—but the concrete processes they symbolize have no such demarcation. Just as the thought which at one moment passes unconsciously, at another consciously, is in itself the same thought, and the same neural process; so the action which at one moment is voluntary, and at another involuntary, is itself the same action, performed by the same mechanism. The incitation which precedes, and the feeling which accompanies the action, belong to the accessory mechanisms, and may be replaced by other incitations and other feelings; as the fall of an apple is the same event, involving the same conditions, i. e. efficient cause, whether the occasional cause be a gust of wind or the gardener’s scissors, and whether the fall be seen and heard or not. I may utter words intentionally and consciously, and I may utter the same words automatically, unconsciously; I may wink voluntarily, and wink involuntarily. There are terms to express these differences; but they do not express a difference in the efficient agencies.

63. Many writers seem to think that the involuntary actions belong to the physical mechanical order, because they are not stimulated by cerebral incitations, and cannot be regulated or controlled by such incitations—or as the psychologists would say, because Consciousness in the form of Will is no agent prompting and regulating such actions. But I think this untenable. The actions cannot belong to the mechanical order so long as they are the actions of a vital mechanism, and so long as we admit the broad distinction between organisms and anorganisms. Whether they have the special character of Consciousness or not, they have the general character of sentient actions, being those of a sentient mechanism. And this becomes the more evident when we consider the gradations of the phenomena. Many, if not all, of those actions which are classed under the involuntary were originally of the voluntary class—either in the individual or his ancestors; but having become permanently organized dispositions—the pathways of stimulation and reaction having been definitely established—they have lost that volitional element (of hesitation and choice) which implies regulation and control. But even here a slight change in the habitual conditions will introduce a disturbance in the process which may awaken Consciousness, and the sense of effort, sometimes even causing control. An instinctive or an automatic action may be thus changed, or arrested. Take as an example one of the unequivocally automatic actions, that of Breathing. It is called automatic because, like the actions of an automaton, it is performed by a definitely constructed mechanism, always working in the same way when stimulated and left to itself. There must of course be a sense of effort in every impulse which has resistance to overcome, organs to be moved; but the mechanism of Breathing is so delicately adjusted, that the sense of effort is reduced to a minimum, and we are unconscious of it, or sub-conscious of it. Nevertheless, without altering the rate or amplitude of the inspirations and expirations, we become distinctly conscious of them, and, moreover, within certain limits we can control them, so that the Breathing passes from the involuntary to the voluntary class.

64. Pass on to other examples. What action can be more involuntary than the rhythmic movements of the heart and the contractions of the iris? Compared with the actions of the tongue or limbs, these seem riveted by an iron necessity, freed from all consciousness and control. Yet the movements of the heart are not only stimulated by sensations and thoughts, they are also capable of being felt; and the movements both of heart and iris are not wholly removed from our control. That we do not habitually control (that is, interfere with) the action of the heart, the contraction of the iris, or the activity of a gland, is true; it is on this account that such actions are called involuntary; they obey the immediate stimulus. But it is an error to assert that these actions cannot be controlled, that they are altogether beyond the interference of other centres, and cannot by any effort of ours be modified. It is an error to suppose these actions are essentially distinguished from the voluntary movement of the hands. We have acquired a power of definite direction in the movements of the hands, which renders them obedient to our will; but this acquisition has been of slow laborious growth. If we