The Expression of the Emotions in Man and Animals · Charles Darwin
CHAPTER XIII. SELF-ATTENTION—SHAME—SHYNESS—MODESTY: BLUSHING.
It is generally believed that the peristaltic movements of the intestines are influenced by attention being paid to them at fixed recurrent periods; and these movements depend on the contraction of unstriped and involuntary muscles. The abnormal action of the voluntary muscles in epilepsy, chorea, and hysteria is known to be influenced by the expectation of an attack, and by the sight of other patients similarly affected. So it is with the involuntary acts of yawning and laughing. Certain glands are much influenced by thinking of them, or of the conditions under which they have been habitually excited. This is familiar to every one in the increased flow of saliva, when the thought, for instance, of intensely acid fruit is kept before the mind. It was shown in our sixth chapter, that an earnest and long-continued desire either to repress, or to increase, the action of the lacrymal glands is effectual. Some curious cases have been recorded in the case of women, of the power of the mind on the mammary glands; and still more remarkable ones in relation to the uterine functions.
See Gratiolet on this subject, De la Phys. p. 287. Dr. J. Crichton Browne, from his observations on the insane, is convinced that attention directed for a prolonged period on any part or organ may ultimately influence its capillary circulation and nutrition. He has given me some extraordinary cases; one of these, which cannot here be related in full, refers to a married woman fifty years of age, who laboured under the firm and long-continued delusion that she was pregnant. When the expected period arrived, she acted precisely as if she had been really delivered of a child, and seemed to suffer extreme pain, so that the perspiration broke out on her forehead. The result was that a state of things returned, continuing for three days, which had ceased during the six previous years. Mr. Braid gives, in his ‘Magic, Hypnotism,’ &c., 1852, p. 95, and in his other works analogous cases, as well as other facts showing the great influence of the will on the mammary glands, even on one breast alone.
When we direct our whole attention to any one sense, its acuteness is increased;[1340] and the continued habit of close attention, as with blind people to that of hearing, and with the blind and deaf to that of touch, appears to improve the sense in question permanently. There is, also, some reason to believe, judging from the capacities of different races of man, that the effects are inherited. Turning to ordinary sensations, it is well known that pain is increased by attending to it; and Sir B. Brodie goes so far as to believe that pain may be felt in any part of the body to which attention is closely drawn.[1341] Sir H. Holland also remarks that we become not only conscious of the existence of a part subjected to concentrated attention, but we experience in it various odd sensations as of weight, heat, cold, tingling, or itching.[1342] Lastly, some physiologists maintain that the mind can influence the nutrition of parts. Sir J. Paget has given a curious instance of the power, not indeed of the mind, but of the nervous system, on the hair. A lady “who is subject to attacks of what is called nervous headache, always finds in the morning after such an one, that some patches of her hair are white, as if powdered with starch. The change is effected in a night, and in a few days after, the hairs gradually regain their dark brownish colour.”[1343]
We thus see that close attention certainly affects various parts and organs, which are not properly under the control of the will. By what means attention—perhaps the most wonderful of all the wondrous powers of the mind—is effected, is an extremely obscure subject. According to Müller,[1344] the process by which the sensory cells of the brain are rendered, through the will, susceptible of receiving more intense and distinct impressions, is closely analogous to that by which the motor cells are excited to send nerve-force to the voluntary muscles. There are many points of analogy in the action of the sensory and motor nerve-cells; for instance, the familiar fact that close attention to any one sense causes fatigue, like the prolonged exertion of any one muscle.[1345] When therefore we voluntarily concentrate our attention on any part of the body, the cells of the brain which receive impressions or sensations from that part are, it is probable, in some unknown manner stimulated into activity. This may account, without any local change in the part to which our attention is earnestly directed, for pain or odd sensations being there felt or increased. If, however, the part is furnished with muscles, we cannot feel sure, as Mr. Michael Foster has remarked to me, that some slight impulse may not be unconsciously sent to such muscles; and this would probably cause an obscure sensation in the part.
In a large number of cases, as with the salivary and lacrymal glands, intestinal canal, &c., the power of attention seems to rest, either chiefly, or as some physiologists think, exclusively, on the vaso-motor system being affected in such a manner that more blood is allowed to flow into the capillaries of the part in question. This increased action of the capillaries may in some cases be combined with the simultaneously increased activity of the sensorium. The manner in which the mind affects the vasomotor system may be conceived in the following manner. When we actually taste sour fruit, an impression is sent through the gustatory nerves to a certain part of the sensorium; this transmits nerve-force to the vasomotor centre, which consequently allows the muscular coats of the small arteries that permeate the salivary glands to relax. Hence more blood flows into these glands, and they secrete a copious supply of saliva. Now it does not seem an improbable assumption, that, when we reflect intently on a sensation, the same part of the sensorium, or a closely connected part of it, is brought into a state of activity, in the same manner as when we actually perceive the sensation. If so, the same cells in the brain will be excited, though, perhaps, in a less degree, by vividly thinking about a sour taste, as by perceiving it; and they will transmit in the one case, as in the other, nerve-force to the vaso-motor centre with the same results.
To give another, and, in some respects, more appropriate illustration. If a man stands before a hot fire, his face reddens. This appears to be due, as Mr. Michael Foster informs me, in part to the local action of the heat, and in part to a reflex action from the vaso-motor centres.[1346] In this latter case, the heat affects the nerves of the face; these transmit an impression to the sensory cells of the brain, which act on the vaso-motor centre, and this reacts on the small arteries of the face, relaxing them and allowing them to become filled with blood. Here, again, it seems not improbable that if we were repeatedly to concentrate with great earnestness our attention on the recollection of our heated faces, the same part of the sensorium which gives us the consciousness of actual heat would be in some slight degree stimulated, and would in consequence tend to transmit some nerve-force to the vaso-motor centres, so as to relax the capillaries of the face. Now as men during endless generations have had their attention often and earnestly directed to their personal appearance, and especially to their faces, any incipient tendency in the facial capillaries to be thus affected will have become in the course of time greatly strengthened through the principles just referred to, namely, nerve-force passing readily along accustomed channels, and inherited habit. Thus, as it appears to me, a plausible explanation is afforded of the leading phenomena connected with the act of blushing.
_Recapitulation_.—Men and women, and especially the young, have always valued, in a high degree, their personal appearance; and have likewise regarded the appearance of others. The face has been the chief object of attention, though, when man aboriginally went naked, the whole surface of his body would have been attended to. Our self-attention is excited almost exclusively by the opinion of others, for no person living in absolute solitude would care about his appearance. Every one feels blame more acutely than praise. Now, whenever we know, or suppose, that others are depreciating our personal appearance, our attention is strongly drawn towards ourselves, more especially to our faces. The probable effect of this will be, as has just been explained, to excite into activity that part of the sensorium, which receives the sensory nerves of the face; and this will react through the vaso-motor system on the facial capillaries. By frequent reiteration during numberless generations, the process will have become so habitual, in association with the belief that others are thinking of us, that even a suspicion of their depreciation suffices to relax the capillaries, without any conscious thought about our faces. With some sensitive persons it is enough even to notice their dress to produce the same effect. Through the force, also, of association and inheritance our capillaries are relaxed, whenever we know, or imagine, that any one is blaming, though in silence, our actions, thoughts, or character; and, again, when we are highly praised.
On this hypothesis we can understand how it is that the face blushes much more than any other part of the body, though the whole surface is somewhat affected, more especially with the races which still go nearly naked. It is not at all surprising that the dark-coloured races should blush, though no change of colour is visible in their skins. From the principle of inheritance it is not surprising that persons born blind should blush. We can understand why the young are much more affected than the old, and women more than men; and why the opposite sexes especially excite each other’s blushes. It becomes obvious why personal remarks should be particularly liable to cause blushing, and why the most powerful of all the causes is shyness; for shyness relates to the presence and opinion of others, and the shy are always more or less self-conscious. With respect to real shame from moral delinquencies, we can perceive why it is not guilt, but the thought that others think us guilty, which raises a blush. A man reflecting on a crime committed in solitude, and stung by his conscience, does not blush; yet he will blush under the vivid recollection of a detected fault, or of one committed in the presence of others, the degree of blushing being closely related to the feeling of regard for those who have detected, witnessed, or suspected his fault. Breaches of conventional rules of conduct, if they are rigidly insisted on by our equals or superiors, often cause more intense blushes even than a detected crime, and an act which is really criminal, if not blamed by our equals, hardly raises a tinge of colour on our cheeks. Modesty from humility, or from an indelicacy, excites a vivid blush, as both relate to the judgment or fixed customs of others.
From the intimate sympathy which exists between the capillary circulation of the surface of the head and of the brain, whenever there is intense blushing, there will be some, and often great, confusion of mind. This is frequently accompanied by awkward movements, and sometimes by the involuntary twitching of certain muscles. As blushing, according to this hypothesis, is an indirect result of attention, originally directed to our personal appearance, that is to the surface of the body, and more especially to the face, we can understand the meaning of the gestures which accompany blushing throughout the world. These consist in hiding the face, or turning it towards the ground, or to one side. The eyes are generally averted or are restless, for to look at the man who causes us to feel shame or shyness, immediately brings home in an intolerable manner the consciousness that his gaze is directed on us. Through the principle of associated habit, the same movements of the face and eyes are practised, and can, indeed, hardly be avoided, whenever we know or believe that, others are blaming, or too strongly praising, our moral conduct.
Ideas discussed in this chapter
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