the foundations of personality-第33章

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bility　of　men　and　women；　to　whom　Pilate's　question　〃What　is　truth？〃　has　added　to　it　a　more　sceptical　question；　〃What　is　right；〃　find　it　hard　to　hate。　Therefore；　such　persons；　the　broad…minded　and　the　most　deeply　wise；　are　not　the　best　fighters　for　a　cause；　since　their　efforts　are　lessened　by　sympathy　for　the　opponent。　Here　is　the　marvel　of　Abraham　Lincoln；　rich　with　insight；　he　could　hate　slavery　and　secession　and　yet　not　hate　the　southern　people。　In　that　division　of　himself　lies　his　greatness　and　his　suffering。　The　disappearance　of　personal　hate　from　the　world　can　only　come　when　men　realize　the　essential　unity　of　mankind。　For　part　of　the　psychological　origin　of　hate　lies　in　unlikeness。　Great　unlikeness　in　color　and　facial　line　seems　to　act　as　a　challenge　to　the　feeling　of　superiority。　Wherever　a　〃different〃　group　challenges　another's　superiority；　or　enters　into　active　competition　for　the　goods　of　life；　there　hate　enters　in　its　most　virulent　form。　The　disappearance　of　the　〃unlike〃　feeling　is　very　slow　and　is　hindered　by　the　existence　of　small　〃particular〃　groups。　Little　nationalities；＇1＇　small　sects；　even　exclusive　clubs　and　circles　are　means　of　generating　difference　and　thus　hate。　＇1＇　The　more　nationalities；　each　with　its　claim　to　a　great　destiny；　the　more　wars！　There　is　the　essential　danger　and　folly　of　tribal　patriotism。

We　shall　not　enter　into　the　origin　of　hate　through　the　danger　to　purpose；　through　rivalry　among　those　not　separated　by　unlikeness。　Hate　seems　to　be　a　chronic　anger；　or　at　least　that　emotion　kept　at　a　more　or　less　constant　level　by　perception　of　danger　and　the　threat　at　personal　dignity　and　worth。　Obstructed　love　or　passion　and　the　feeling　of　〃wrong；〃　i。　e。；　injury　done　that　was　not　merited；　that　the　personal　conscience　does　not　justify；　furnish　the　most　virulent　types　of　hatred。　〃Love　thine　enemies〃　is　still　an　impossible　injunction　for　most　men。　We　cannot　hope　to　trace　the　feeling　of　revenge　in　its　effects　on　human　conduct。　Though　at　present　religion　and　law　both　prohibit　revengeful　acts；　the　desire　〃to　get　even〃　flames　high　in　almost　every　human　breast　under　all　kinds　of　injury　or　insult。　This　form　of　hate　may　express　itself　crudely　in　the　vendetta　of　the　Sicilian；　the　feud　of　the　Tennessee　mountaineer；　or　the　assault　and　battery　of　an　aggrieved　husband；　it　is　behind　the　present…day　conflict　in　Ireland；　and　it　threatened　Europe　for　forty　years　after　the　Franco…Prussian　War；　and　no　man　knows　how　profoundly　it　will　influence　future　world　affairs　because　of　the　Great　War。　Often　it　disguises　itself　as　justice；　the　principle　of　the　thing；　in　those　who　will　not　admit　revenge　as　a　motive；　and　the　eclipsed　and　beaten　take　revenge　in　slander；　innuendo　and　double…edged　praise。　To　some　revenge　is　a　devil　to　be　fought　out　of　their　hearts；　to　others　it　is　a　god　that　guides　every　act。　We　may　define　nobility　of　character　as　the　withdrawal　from　revenge　as　a　motive　and　the　substitution　for　it　of　justice。　Some　hatred　expresses　itself　openly　and　fearlessly　and　as　such　gains　some　respect；　even　from　its　own　object。　Other　hatred　plots　and　schemes；　the　intelligence　lends　itself　to　the　plans　completely　and　the　whole　personality　suffers　in　consequence。　Some　hatred；　weak　and　without　self…confidence；　or　seeking　the　effect　of　surprise；　is　hypocritical；　dissimulates；　affects　friendly　feeling；　rubs　its　hands　over　insults　and　awaits　the　opportune　moment。　This　type　is　associated　in　all　minds　with　a　feeling　of　disgust；　for　at　bottom　we　rather　admire　the　〃good〃　hater。　We　have　spoken　of　these　three　specialized　and　directed　outgrowths　of　excitement；　interest；　love　and　hatred　as　if　they　were　primarily　directed　to　the　outside　world；　though　in　a　previous　chapter　we　discussed　the　introspective　interest。　What　shall　we　call　the　love　and　hatred　a　man　has　for　himself？　Is　the　self…regarding　sentiment　any　different　than　the　sentiment　of　love　for　others？　Is　that　hate　and　disgust　we　feel　for　ourselves；　or　for　some　action　or　thought；　different　from　the　hate　and　disgust　we　have　for　others？　Judged　by　Shand's　dicta　that　anger　and　fear　are　aroused　if　the　object　of　love　is　threatened；　joy　is　aroused　as　it　prospers；　and　sorrow　if　it　is　deeply　injured　or　lost；　self…love　remarkably　resembles　other…love。　The　pride　we　take　in　our　own　achievements　is　unalloyed　by　jealousy；　and　there　is　always　a　trace　of　jealousy　in　the　pride　we　take　in　the　achievements　of　others；　but　there　is　no　difference　in　the　pride　itself。　There　is　no　essential　difference　in　the　〃good〃　we　seek　for　ourselves　and　in　the　good　we　seek　for　others；　for　what　we　seek　will　depend　on　our　idea　of　〃good。〃　Thus　the　ambitious　mother　seeks　for　her　daughter　a　rich　husband　and　the　idealist　seeks　for　his　son　a　career　of　devotion　to　the　ideal。　And　the　sensualist　devoted　to　the　good　of　his　belly　and　his　pocket　loves　his　child　and　shows　it　by　feeding　and　enriching　him。　There　seems　to　be　lacking；　however；　the　glow　of　tender　feeling　in　self…love。　The　projection　of　the　self…interest　to　others　has　a　passion；　a　melting　in　it　that　self…love　never　seems　to　possess；　though　it　may　be　constant　and　ever…operating。　Self…regard；　self…admiration　or　conceit　may　be　very　high　and　deeply　felt；　but　though　more　common　than　real　admiration　for　others；　it　seldom　reaches　the　awe　and　reverence　that　the　projected　emotion　reaches。　In　mental　disease；　of　the　type　known　as　Maniac　Depressive　insanity；　there　is　a　curious　oscillation　of　self…love　and　self…admiration。　This　disease　is　cyclic；　in　that　two　opposing　groups　of　symptoms　tend　to　appear　and　displace　each　other。　In　the　manic；　or　excited　state；　there　is　greatly　heightened　activity　with　correspondingly　heightened　feeling　of　power。　Self…love　and　admiration　reach　absurd　levels：　one　is　the　most　beautiful；　the　richest　and　wisest　of　persons；　infallible；　irresistible；　aye；　perhaps　God　or　Christ。　Sometimes　the　feeling　of　grandeur；　the　euphoria；　is　less　fantastic　and　the　patient　imagines　himself　a　great　inventor；　a　statesman　of　power　and　wisdom；　a　writer　of　renown；　etc。　Suddenly；　or　perhaps　gradually；　the　change　comes；　self…feeling　drops　into　an　abyss。　〃I　am　the　most　miserable　of　persons；　the　vilest　sinner；　hated　and　rightly　by　God　and　man；　cause　of　suffering　and　misery。　I　am　no　good；　no　use；　a　horrible　odor　issues　from　me；　I　am　loathsome　to　look　at；　etc。；　etc。〃　Desperate　suicidal　attempts　are　made；　and　all　the　desires　that　tend　to　preserve　the　individual　disappear；　including　appetite　for　food　and　drink；　the　power　to　sleep。　It　is　the　most　startling　of　transitions；　one　can　hardly　realize　that　the　dejected；　silent　person；　sitting　in　a　corner；　hiding　his　face　and　hardly　breathing；　is　the　same　individual　who　lately　tore　around　the　wards；　happy；　dancing；　singing　and　boasting　of　his　greatness　of　power。　Indeed；　is　he　the　same　individual？　No　wonder　the　ancients　regarded　such　insanity　as　a　possession　by　an　evil　spirit。　We　of　a　later　day　who　deal　with　this　disease　on　the　whole　are　inclined　to　the　belief　that　some　internal　factor　of　a　physical　kind　is　responsible；　some　neuronic　shift；　or　some　strange；　visceral　endocrinal　disorder。　While　self…hate　in　this　pathological　aspect　is　relatively　uncommon；　in　every　person　there　are　self…critical；　self…condemning　activities　which　sometimes　for　short　periods　of　time　reach　self…hatred　and　disgust。　McDougall　makes　a　good　deal　of　the　self…abasing　instinct　which　makes　us　lower　ourselves　gladly　and　willingly。　This　seems　to　me　to　be　an　aspect　of　the　emotion　of　admiration　and　wonder；　for　we　do　not　wish　ordinarily　to　kneel　at　the　feet　of　the　insignificant；　debased；　or　it　is　an　aspect　of　fear　and　the　effort　to　obtain　conciliation　and　pity。　But　the　establishment　of　ideals　for　ourselves　to　which　we　are　not　faithful　brings　with　it　a　disgust　and　loathing　for　self　that　is　extremely　painful　and　leads　to　a　desire　for　penance　of　any　kind　In　order　that　we　may　punish　ourselves　and　feel　that　we　have　made　amends。　The　capacity　for　self…hate　and　self…disgust　depends　largely　upon　the　development　of　these　ideals　and　principles　of　conscience；　of　expectation　of　the　self。　Frequently　there　is　an　overrigidity；　a　ceaseless　self…examination　that　now　and　then　produces　miracles　of　character　and　achievement　but　more　often　brings　the　breakdown　of　health。　This　is　the　seeker　of　perfection　in　himself；　who　will　no