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4. Relative plasticity.–Is there any relation between the degree of mental modifiability which remains in adult life, and the character of the mental evolution in respect of mass, complexity, and rapidity? The animal kingdom at large yields reasons for associating an inferior and more rapidly-completed mental structure, with a relatively automatic nature. Lowly organized creatures, guided almost entirely by reflex actions, are in but small degrees changeable by individual experiences. As the nervous structure complicates, its actions become less rigorously confined within pre-established limits; and as we approach the highest creatures, individual experiences take larger and larger shares in moulding the conduct: there is an increasing ability to take in new impressions and to profit by the acquisitions. Inferior and superior human races are contrasted in this respect. Many travellers comment on the unchangeable habits of savages. The semi-civilized nations of the East, past and present, were, or are, characterized by a greater rigidity of custom than characterizes the more civilized nations of the West. The histories of the most civilized nations show us that in their earlier times, the modifiability of ideas and habits was less than it is at present. And if we contrast classes or individuals around us, we see that the most developed in mind are the most plastic. To inquiries respecting this trait of comparative plasticity, in its relations to precocity and early completion of mental development, may fitly be added inquiries respecting its relations to the social state, which it helps to determine, and which reacts upon it.

5. Variability.–To say of a mind that its actions are extremely inconstant, and at the same time to say that it is of relatively unchangeable nature, apparently implies a contradiction. When, however, the inconstancy is understood as referring to the manifestations which follow one another from minute to minute, and the unchangeableness to the average manifestations, extending over long periods, the apparent contradiction disappears; and it becomes comprehensible that the two traits may, and ordinarily do, co-exist. An infant, quickly wearied with each kind of perception, wanting ever a new object which it soon abandons for something else, and alternating a score times a day between smiles and tears, shows us a very small persistence in each kind of mental action: all its states, intellectual and emotional, are transient. Yet at the same time its mind cannot be easily changed in character. True, it changes spontaneously in due course; but it long remains incapable of receiving ideas or emotions beyond those of simple orders. The child exhibits less rapid variations, intellectual and emotional, while its educability is greater. Inferior human races show us this combination: great rigidity of general character with great irregularity in its passing manifestations. Speaking broadly, while they resist permanent modification, they lack intellectual persistence, and they lack emotional persistence. Of various low types we read that they cannot keep the attention fixed beyond a few minutes on anything requiring thought, even of a simple kind. Similarly with their feelings: these are less enduring than those of civilized men. There are, however, qualifications to be made in this statement; and comparisons are needed to ascertain how far these qualifications go. The savage shows great persistence in the action of the lower intellectual faculties. He is untiring in minute observation. He is untiring, also, in that kind of perceptive activity which accompanies the making of his weapons and ornaments: often persevering for immense periods in carving stones, etc. Emotionally, too, he shows persistence not only in the motives prompting these small industries, but also in certain of his passions–especially in that of revenge. Hence, in studying the degrees of mental variability shown us in the daily lives of the different races, we must ask how far variability characterizes the whole mind, and how far it holds only of parts of the mind.

6. Impulsiveness.–This trait is closely allied with the last: unenduring emotions are emotions which sway the conduct now this way and now that, without any consistency. The trait of impulsiveness may, however, be fitly dealt with separately, because it has other implications than mere lack of persistence. Comparisons of the lower human races with the higher, appear generally to show that, along with brevity of the passions, there goes violence. The sudden gusts of feeling which men of inferior types display, are excessive in degree as they are short in duration; and there is probably a connexion between these two traits: intensity sooner producing exhaustion. Observing that the passions of childhood illustrate this connexion, let us turn to certain interesting questions concerning the decrease of impulsiveness which accompanies advance in evolution. The nervous processes of an impulsive being, are less remote from reflex actions than are those of an unimpulsive being. In reflex actions we see a simple stimulus passing suddenly into movement: little or no control being exercised by other parts of the nervous system. As we ascend to higher actions, guided by more and more complicated combinations of stimuli, there is not the same instantaneous discharge in simple motions; but there is a comparatively deliberate and more variable adjustment of compound motions, duly restrained and proportioned. It is thus with the passions and sentiments in the less developed natures and in the more developed natures. Where there is but little emotional complexity, an emotion, when excited by some occurrence, explodes in action before the other emotions have been called into play; and each of these, from time to time, does the like. But the more complex emotional structure is one in which these simpler emotions are so co-ordinated that they do not act independently. Before excitement of any one has had time to cause action, some excitement has been communicated to others–often antagonistic ones; and the conduct becomes modified in adjustment to the combined dictates. Hence results a decreased impulsiveness, and also a greater persistence. The conduct pursued, being prompted by several emotions co-operating in degrees which do not exhaust them, acquires a greater continuity; and while spasmodic force becomes less conspicuous, there is an increase in the total energy. Examining the facts from this point of view, there are sundry questions of interest to be put respecting the different races of men. (a) To what other traits than degree of mental evolution is impulsiveness related? Apart from difference in elevation of type, the New-World races seem to be less impulsive than the Old-World races. Is this due to constitutional apathy? Can there be traced (other things equal) a relation between physical vivacity and mental impulsiveness? (b) What connexion is there between this trait and the social state? Clearly a very explosive nature–such as that of the Bushman–is unfit for social union; and, commonly, social union, when by any means established, checks impulsiveness. (c) What respective shares in checking impulsiveness are taken by the feelings which the social state fosters–such as the fear of surrounding individuals, the instinct of sociality, the desire to accumulate property, the sympathetic feelings, the sentiment of justice? These, which require a social environment for their development, all of them involve imaginations of consequences more or less distant; and thus imply checks upon the promptings of the simpler passions. Hence arise the questions–In what order, in what degrees, and in what combinations, do they come into play?