Unconscious Memory Part 11

This is the main part of the objection; the rest resolves itself into an a.s.sertion that there is no evidence in support of instinct and embryonic development being due to memory, and a contention that the necessity of each particular moment in each particular case is sufficient to account for the facts without the introduction of memory.

I will deal with these two last points briefly first. As regards the evidence in support of the theory that instinct and growth are due to a rapid unconscious memory of past experiences and developments in the persons of the ancestors of the living form in which they appear, I must refer my readers to "Life and Habit," and to the translation of Professor Hering's lecture given in this volume. I will only repeat here that a chrysalis, we will say, is as much one and the same person with the chrysalis of its preceding generation, as this last is one and the same person with the egg or caterpillar from which it sprang. You cannot deny personal ident.i.ty between two successive generations without sooner or later denying it during the successive stages in the single life of what we call one individual; nor can you admit personal ident.i.ty through the stages of a long and varied life (embryonic and postnatal) without admitting it to endure through an endless series of generations.

The personal ident.i.ty of successive generations being admitted, the possibility of the second of two generations remembering what happened to it in the first is obvious. The a priori objection, therefore, is removed, and the question becomes one of fact - does the offspring act as if it remembered?

The answer to this question is not only that it does so act, but that it is not possible to account for either its development or its early instinctive actions upon any other hypothesis than that of its remembering, and remembering exceedingly well.

The only alternative is to declare with Von Hartmann that a living being may display a vast and varied information concerning all manner of details, and be able to perform most intricate operations, independently of experience and practice. Once admit knowledge independent of experience, and farewell to sober sense and reason from that moment.

Firstly, then, we show that offspring has had every facility for remembering; secondly, that it shows every appearance of having remembered; thirdly, that no other hypothesis except memory can be brought forward, so as to account for the phenomena of instinct and heredity generally, which is not easily reducible to an absurdity. Beyond this we do not care to go, and must allow those to differ from us who require further evidence.

As regards the argument that the necessity of each moment will account for likeness of result, without there being any need for introducing memory, I admit that likeness of consequents is due to likeness of antecedents, and I grant this will hold as good with embryos as with oxygen and hydrogen gas; what will cover the one will cover the other, for time writs of the laws common to all matter run within the womb as freely as elsewhere; but admitting that there are combinations into which living beings enter with a faculty called memory which has its effect upon their conduct, and admitting that such combinations are from time to time repeated (as we observe in the case of a practised performer playing a piece of music which he has committed to memory), then I maintain that though, indeed, the likeness of one performance to its immediate predecessor is due to likeness of the combinations immediately preceding the two performances, yet memory plays so important a part in both these combinations as to make it a distinguis.h.i.+ng feature in them, and therefore proper to be insisted upon. We do not, for example, say that Herr Joachim played such and such a sonata without the music, because he was such and such an arrangement of matter in such and such circ.u.mstances, resembling those under which he played without music on some past occasion. This goes without saying; we say only that he played the music by heart or by memory, as he had often played it before.

To the objector that a caterpillar becomes a chrysalis not because it remembers and takes the action taken by its fathers and mothers in due course before it, but because when matter is in such a physical and mental state as to be called caterpillar, it must perforce a.s.sume presently such another physical and mental state as to be called chrysalis, and that therefore there is no memory in the case - to this objector I rejoin that the offspring caterpillar would not have become so like the parent as to make the next or chrysalis stage a matter of necessity, unless both parent and offspring had been influenced by something that we usually call memory. For it is this very possession of a common memory which has guided the offspring into the path taken by, and hence to a virtually same condition with, the parent, and which guided the parent in its turn to a state virtually identical with a corresponding state in the existence of its own parent. To memory, therefore, the most prominent place in the transaction is a.s.signed rightly.

To deny that will guided by memory has anything to do with the development of embryos seems like denying that a desire to obstruct has anything to do with the recent conduct of certain members in the House of Commons. What should we think of one who said that the action of these gentlemen had nothing to do with a desire to embarra.s.s the Government, but was simply the necessary outcome of the chemical and mechanical forces at work, which being such and such, the action which we see is inevitable, and has therefore nothing to do with wilful obstruction? We should answer that there was doubtless a great deal of chemical and mechanical action in the matter; perhaps, for aught we knew or cared, it was all chemical and mechanical; but if so, then a desire to obstruct parliamentary business is involved in certain kinds of chemical and mechanical action, and that the kinds involving this had preceded the recent proceedings of the members in question. If asked to prove this, we can get no further than that such action as has been taken has never yet been seen except as following after and in consequence of a desire to obstruct; that this is our nomenclature, and that we can no more be expected to change it than to change our mother tongue at the bidding of a foreigner.

A little reflection will convince the reader that he will be unable to deny will and memory to the embryo without at the same time denying their existence everywhere, and maintaining that they have no place in the acquisition of a habit, nor indeed in any human action. He will feel that the actions, and the relation of one action to another which he observes in embryos is such as is never seen except in a.s.sociation with and as a consequence of will and memory. He will therefore say that it is due to will and memory. To say that these are the necessary outcome of certain antecedents is not to destroy them: granted that they are - a man does not cease to be a man when we reflect that he has had a father and mother, nor do will and memory cease to be will and memory on the ground that they cannot come causeless. They are manifest minute by minute to the perception of all sane people, and this tribunal, though not infallible, is nevertheless our ultimate court of appeal - the final arbitrator in all disputed cases.

We must remember that there is no action, however original or peculiar, which is not in respect of far the greater number of its details founded upon memory. If a desperate man blows his brains out - an action which he can do once in a lifetime only, and which none of his ancestors can have done before leaving offspring - still nine hundred and ninety-nine thousandths of the movements necessary to achieve his end consist of habitual movements - movements, that is to say, which were once difficult, but which have been practised and practised by the help of memory until they are now performed automatically. We can no more have an action than a creative effort of the imagination cut off from memory. Ideas and actions seem almost to resemble matter and force in respect of the impossibility of originating or destroying them; nearly all that are, are memories of other ideas and actions, transmitted but not created, disappearing but not peris.h.i.+ng.

It appears, then, that when in Chapter X. we supposed the clerk who wanted his dinner to forget on a second day the action he had taken the day before, we still, without perhaps perceiving it, supposed him to be guided by memory in all the details of his action, such as his taking down his hat and going out into the street. We could not, indeed, deprive him of all memory without absolutely paralysing his action.

Nevertheless new ideas, new faiths, and new actions do in the course of time come about, the living expressions of which we may see in the new forms of life which from time to time have arisen and are still arising, and in the increase of our own knowledge and mechanical inventions. But it is only a very little new that is added at a time, and that little is generally due to the desire to attain an end which cannot be attained by any of the means for which there exists a perceived precedent in the memory. When this is the case, either the memory is further ransacked for any forgotten shreds of details, a combination of which may serve the desired purpose; or action is taken in the dark, which sometimes succeeds and becomes a fertile source of further combinations; or we are brought to a dead stop. All action is random in respect of any of the minute actions which compose it that are not done in consequence of memory, real or supposed. So that random, or action taken in the dark, or illusion, lies at the very root of progress.

I will now consider the objection that the phenomena of instinct and embryonic development ought not to be ascribed to memory, inasmuch as certain other phenomena of heredity, such as gout, cannot be ascribed to it.

Those who object in this way forget that our actions fall into two main cla.s.ses: those which we have often repeated before by means of a regular series of subordinate actions beginning and ending at a certain tolerably well-defined point - as when Herr Joachim plays a sonata in public, or when we dress or undress ourselves; and actions the details of which are indeed guided by memory, but which in their general scope and purpose are new - as when we are being married or presented at court.

At each point in any action of the first of the two kinds above referred to there is a memory (conscious or unconscious according to the less or greater number of times the action has been repeated), not only of the steps in the present and previous performances which have led up to the particular point that may be selected, but also of the particular point itself; there is, therefore, at each point in a habitual performance a memory at once of like antecedents and of a like present.

If the memory, whether of the antecedent or the present, were absolutely perfect; if the vibration (according to Professor Hering) on each repet.i.tion existed in its full original strength and without having been interfered with by any other vibration; and if, again, the new wave running into it from exterior objects on each repet.i.tion of the action were absolutely identical in character with the wave that ran in upon the last occasion, then there would be no change in the action and no modification or improvement could take place. For though indeed the latest performance would always have one memory more than the latest but one to guide it, yet the memories being identical, it would not matter how many or how few they were.

On any repet.i.tion, however, the circ.u.mstances, external or internal, or both, never are absolutely identical: there is some slight variation in each individual case, and some part of this variation is remembered, with approbation or disapprobation as the case may be.

The fact, therefore, that on each repet.i.tion of the action there is one memory more than on the last but one, and that this memory is slightly different from its predecessor, is seen to be an inherent and, ex hypothesi, necessarily disturbing factor in all habitual action - and the life of an organism should be regarded as the habitual action of a single individual, namely, of the organism itself, and of its ancestors. This is the key to acc.u.mulation of improvement, whether in the arts which we a.s.siduously practise during our single life, or in the structures and instincts of successive generations. The memory does not complete a true circle, but is, as it were, a spiral slightly divergent therefrom. It is no longer a perfectly circulating decimal. Where, on the other hand, there is no memory of a like present, where, in fact, the memory is not, so to speak, spiral, there is no acc.u.mulation of improvement. The effect of any variation is not transmitted, and is not thus pregnant of still further change.

As regards the second of the two cla.s.ses of actions above referred to - those, namely, which are not recurrent or habitual, and at no point of which is there a memory of a past present like the one which is present now - there will have been no acc.u.mulation of strong and well-knit memory as regards the action as a whole, but action, if taken at all, will be taken upon disjointed fragments of individual actions (our own and those of other people) pieced together with a result more or less satisfactory according to circ.u.mstances.

But it does not follow that the action of two people who have had tolerably similar antecedents and are placed in tolerably similar circ.u.mstances should be more unlike each other in this second case than in the first. On the contrary, nothing is more common than to observe the same kind of people making the same kind of mistake when placed for the first time in the same kind of new circ.u.mstances. I did not say that there would be no sameness of action without memory of a like present. There may be sameness of action proceeding from a memory, conscious or unconscious, of like antecedents, and a presence only of like presents without recollection of the same.

The sameness of action of like persons placed under like circ.u.mstances for the first time, resembles the sameness of action of inorganic matter under the same combinations. Let us for the moment suppose what we call non-living substances to be capable of remembering their antecedents, and that the changes they undergo are the expressions of their recollections. Then I admit, of course, that there is not memory in any cream, we will say, that is about to be churned of the cream of the preceding week, but the common absence of such memory from each week's cream is an element of sameness between the two. And though no cream can remember having been churned before, yet all cream in all time has had nearly identical antecedents, and has therefore nearly the same memories, and nearly the same proclivities. Thus, in fact, the cream of one week is as truly the same as the cream of another week from the same cow, pasture, &c., as anything is ever the same with anything; for the having been subjected to like antecedents engenders the closest similarity that we can conceive of, if the substances were like to start with.

The manifest absence of any connecting memory (or memory of like presents) from certain of the phenomena of heredity, such as, for example, the diseases of old age, is now seen to be no valid reason for saying that such other and far more numerous and important phenomena as those of embryonic development are not phenomena of memory. Growth and the diseases of old age do indeed, at first sight, appear to stand on the same footing, but reflection shows us that the question whether a certain result is due to memory or no must be settled not by showing that combinations into which memory does not certainly enter may yet generate like results, and therefore considering the memory theory disposed of, but by the evidence we may be able to adduce in support of the fact that the second agent has actually remembered the conduct of the first, inasmuch as he cannot be supposed able to do what it is plain he can do, except under the guidance of memory or experience, and can also be shown to have had every opportunity of remembering. When either of these tests fails, similarity of action on the part of two agents need not be connected with memory of a like present as well as of like antecedents, but must, or at any rate may, be referred to memory of like antecedents only.

Returning to a parenthesis a few pages back, in which I said that consciousness of memory would be less or greater according to the greater or fewer number of times that the act had been repeated, it may be observed as a corollary to this, that the less consciousness of memory the greater the uniformity of action, and vice versa. For the less consciousness involves the memory's being more perfect, through a larger number (generally) of repet.i.tions of the act that is remembered; there is therefore a less proportionate difference in respect of the number of recollections of this particular act between the most recent actor and the most recent but one. This is why very old civilisations, as those of many insects, and the greater number of now living organisms, appear to the eye not to change at all.

For example, if an action has been performed only ten times, we will say by A, B, C, &c., who are similar in all respects, except that A acts without recollection, B with recollection of A's action, C with recollection of both B's and A's, while J remembers the course taken by A, B, C, D, E, F, G, H, and I - the possession of a memory by B will indeed so change his action, as compared with A's, that it may well be hardly recognisable. We saw this in our example of the clerk who asked the policeman the way to the eating-house on one day, but did not ask him the next, because he remembered; but C's action will not be so different from B's as B's from A's, for though C will act with a memory of two occasions on which the action has been performed, while B recollects only the original performance by A, yet B and C both act with the guidance of a memory and experience of some kind, while A acted without any. Thus the clerk referred to in Chapter X. will act on the third day much as he acted on the second - that is to say, he will see the policeman at the corner of the street, but will not question him.

When the action is repeated by J for the tenth time, the difference between J's repet.i.tion of it and I's will be due solely to the difference between a recollection of nine past performances by J against only eight by I, and this is so much proportionately less than the difference between a recollection of two performances and of only one, that a less modification of action should be expected. At the same time consciousness concerning an action repeated for the tenth time should be less acute than on the first repet.i.tion. Memory, therefore, though tending to disturb similarity of action less and less continually, must always cause some disturbance. At the same time the possession of a memory on the successive repet.i.tions of an action after the first, and, perhaps, the first two or three, during which the recollection may be supposed still imperfect, will tend to ensure uniformity, for it will be one of the elements of sameness in the agents - they both acting by the light of experience and memory.

During the embryonic stages and in childhood we are almost entirely under the guidance of a practised and powerful memory of circ.u.mstances which have been often repeated, not only in detail and piecemeal, but as a whole, and under many slightly varying conditions; thus the performance has become well averaged and matured in its arrangements, so as to meet all ordinary emergencies. We therefore act with great unconsciousness and vary our performances little. Babies are much more alike than persons of middle age.

Up to the average age at which our ancestors have had children during many generations, we are still guided in great measure by memory; but the variations in external circ.u.mstances begin to make themselves perceptible in our characters. In middle life we live more and more continually upon the piecing together of details of memory drawn from our personal experience, that is to say, upon the memory of our own antecedents; and this resembles the kind of memory we hypothetically attached to cream a little time ago. It is not surprising, then, that a son who has inherited his father's tastes and const.i.tution, and who lives much as his father had done, should make the same mistakes as his father did when he reaches his father's age - we will say of seventy - though he cannot possibly remember his father's having made the mistakes. It were to be wished we could, for then we might know better how to avoid gout, cancer, or what not. And it is to be noticed that the developments of old age are generally things we should be glad enough to avoid if we knew how to do so.

CHAPTER XIII

Conclusion.

If we observed the resemblance between successive generations to be as close as that between distilled water and distilled water through all time, and if we observed that perfect unchangeableness in the action of living beings which we see in what we call chemical and mechanical combinations, we might indeed suspect that memory had as little place among the causes of their action as it can have in anything, and that each repet.i.tion, whether of a habit or the practice of art, or of an embryonic process in successive generations, was an original performance, for all that memory had to do with it. I submit, however, that in the case of the reproductive forms of life we see just so much variety, in spite of uniformity, as is consistent with a repet.i.tion involving not only a nearly perfect similarity in the agents and their circ.u.mstances, but also the little departure therefrom that is inevitably involved in the supposition that a memory of like presents as well as of like antecedents (as distinguished from a memory of like antecedents only) has played a part in their development - a cyclonic memory, if the expression may be pardoned.

There is life infinitely lower and more minute than any which our most powerful microscopes reveal to us, but let us leave this upon one side and begin with the amba. Let us suppose that this structureless morsel of protoplasm is, for all its structurelessness, composed of an infinite number of living molecules, each one of them with hopes and fears of its own, and all dwelling together like Tekke Turcomans, of whom we read that they live for plunder only, and that each man of them is entirely independent, acknowledging no const.i.tuted authority, but that some among them exercise a tacit and undefined influence over the others. Let us suppose these molecules capable of memory, both in their capacity as individuals, and as societies, and able to transmit their memories to their descendants, from the traditions of the dimmest past to the experiences of their own lifetime. Some of these societies will remain simple, as having had no history, but to the greater number unfamiliar, and therefore striking, incidents will from time to time occur, which, when they do not disturb memory so greatly as to kill, will leave their impression upon it. The body or society will remember these incidents, and be modified by them in its conduct, and therefore more or less in its internal arrangements, which will tend inevitably to specialisation. This memory of the most striking events of varied lifetimes I maintain, with Professor Hering, to be the differentiating cause, which, acc.u.mulated in countless generations, has led up from the amba to man. If there had been no such memory, the amba of one generation would have exactly resembled time amba of the preceding, and a perfect cycle would have been established; the modifying effects of an additional memory in each generation have made the cycle into a spiral, and into a spiral whose eccentricity, in the outset hardly perceptible, is becoming greater and greater with increasing longevity and more complex social and mechanical inventions.

We say that the chicken grows the h.o.r.n.y tip to its beak with which it ultimately pecks its way out of its sh.e.l.l, because it remembers having grown it before, and the use it made of it. We say that it made it on the same principles as a man makes a spade or a hammer, that is to say, as the joint result both of desire and experience. When I say experience, I mean experience not only of what will be wanted, but also of the details of all the means that must be taken in order to effect this. Memory, therefore, is supposed to guide the chicken not only in respect of the main design, but in respect also of every atomic action, so to speak, which goes to make up the execution of this design. It is not only the suggestion of a plan which is due to memory, but, as Professor Hering has so well said, it is the binding power of memory which alone renders any consolidation or coherence of action possible, inasmuch as without this no action could have parts subordinate one to another, yet bearing upon a common end; no part of an action, great or small, could have reference to any other part, much less to a combination of all the parts; nothing, in fact, but ultimate atoms of actions could ever happen - these bearing the same relation to such an action, we will say, as a railway journey from London to Edinburgh as a single molecule of hydrogen to a gallon of water. If asked how it is that the chicken shows no sign of consciousness concerning this design, nor yet of the steps it is taking to carry it out, we reply that such unconsciousness is usual in all cases where an action, and the design which prompts it, have been repeated exceedingly often. If, again, we are asked how we account for the regularity with which each step is taken in its due order, we answer that this too is characteristic of actions that are done habitually - they being very rarely misplaced in respect of any part.

When I wrote "Life and Habit," I had arrived at the conclusion that memory was the most essential characteristic of life, and went so far as to say, "Life is that property of matter whereby it can remember - matter which can remember is living." I should perhaps have written, "Life is the being possessed of a memory - the life of a thing at any moment is the memories which at that moment it retains"; and I would modify the words that immediately follow, namely, "Matter which cannot remember is dead"; for they imply that there is such a thing as matter which cannot remember anything at all, and this on fuller consideration I do not believe to be the case; I can conceive of no matter which is not able to remember a little, and which is not living in respect of what it can remember. I do not see how action of any kind is conceivable without the supposition that every atom retains a memory of certain antecedents. I cannot, however, at this point, enter upon the reasons which have compelled me to this conclusion. Whether these would be deemed sufficient or no, at any rate we cannot believe that a system of self-reproducing a.s.sociations should develop from the simplicity of the amba to the complexity of the human body without the presence of that memory which can alone account at once for the resemblances and the differences between successive generations, for the arising and the acc.u.mulation of divergences - for the tendency to differ and the tendency not to differ.

At parting, therefore, I would recommend the reader to see every atom in the universe as living and able to feel and to remember, but in a humble way. He must have life eternal, as well as matter eternal; and the life and the matter must be joined together inseparably as body and soul to one another. Thus he will see G.o.d everywhere, not as those who repeat phrases conventionally, but as people who would have their words taken according to their most natural and legitimate meaning; and he will feel that the main difference between him and many of those who oppose him lies in the fact that whereas both he and they use the same language, his opponents only half mean what they say, while he means it entirely.

The attempt to get a higher form of a life from a lower one is in accordance with our observation and experience. It is therefore proper to be believed. The attempt to get it from that which has absolutely no life is like trying to get something out of nothing. The millionth part of a farthing put out to interest at ten per cent, will in five hundred years become over a million pounds, and so long as we have any millionth of a millionth of the farthing to start with, our getting as many million pounds as we have a fancy for is only a question of time, but without the initial millionth of a millionth of a millionth part, we shall get no increment whatever. A little leaven will leaven the whole lump, but there must be some leaven.

I will here quote two pa.s.sages from an article already quoted from on page 55 of this book. They run:-

"We are growing conscious that our earnest and most determined efforts to make motion produce sensation and volition have proved a failure, and now we want to rest a little in the opposite, much less laborious conjecture, and allow any kind of motion to start into existence, or at least to receive its specific direction from psychical sources; sensation and volition being for the purpose quietly insinuated into the const.i.tution of the ultimately moving particles." {177a}

And:-

"In this light it can remain no longer surprising that we actually find motility and sensibility so intimately interblended in nature." {177b}

We should endeavour to see the so-called inorganic as living, in respect of the qualities it has in common with the organic, rather than the organic as non-living in respect of the qualities it has in common with the inorganic. True, it would be hard to place one's self on the same moral platform as a stone, but this is not necessary; it is enough that we should feel the stone to have a moral platform of its own, though that platform embraces little more than a profound respect for the laws of gravitation, chemical affinity, &c. As for the difficulty of conceiving a body as living that has not got a reproductive system - we should remember that neuter insects are living but are believed to have no reproductive system. Again, we should bear in mind that mere a.s.similation involves all the essentials of reproduction, and that both air and water possess this power in a very high degree. The essence of a reproductive system, then, is found low down in the scheme of nature.

At present our leading men of science are in this difficulty; on the one hand their experiments and their theories alike teach them that spontaneous generation ought not to be accepted; on the other, they must have an origin for the life of the living forms, which, by their own theory, have been evolved, and they can at present get this origin in no other way than by the Deus ex machina method, which they reject as unproved, or a spontaneous generation of living from non-living matter, which is no less foreign to their experience. As a general rule, they prefer the latter alternative. So Professor Tyndall, in his celebrated article (Nineteenth Century, November 1878), wrote:-

"It is generally conceded (and seems to be a necessary inference from the lessons of science) that spontaneous generation must at one time have taken place" (italics mine).

No inference can well be more unnecessary or unscientific. I suppose spontaneous generation ceases to be objectionable if it was "only a very little one," and came off a long time ago in a foreign country. The proper inference is, that there is a low kind of livingness in every atom of matter. Life eternal is as inevitable a conclusion as matter eternal.

It should not be doubted that wherever there is vibration or motion there is life and memory, and that there is vibration and motion at all times in all things.

The reader who takes the above position will find that he can explain the entry of what he calls death among what he calls the living, whereas he could by no means introduce life into his system if he started without it. Death is deducible; life is not deducible. Death is a change of memories; it is not the destruction of all memory. It is as the liquidation of one company, each member of which will presently join a new one, and retain a trifle even of the old cancelled memory, by way of greater apt.i.tude for working in concert with other molecules. This is why animals feed on gra.s.s and on each other, and cannot proselytise or convert the rude ground before it has been tutored in the first principles of the higher kinds of a.s.sociation.