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curing disease, but in sickness as well as in health the action of the mind is important.

"All methods of psychotherapy have a common purpose and that is to get the patient out of his mental rut and then to present the healthful suggestions."

Dr. Henry S. Munro, Omaha, Nebraska, in an article, "The General Practician in the Realm of Psychotherapy," in the American Journal of Clinical Medicine, Vol. 16, page 747, says:

"Psychotherapy is applied by the employment of suggestion both with and without hypnotism, and it finds its application to all forms of medical practice as an adjunct to the recognized therapeutic agencies, whether the condition be acute or chronic, gynecologic or surgical, obstetric, pediatric, neurologic, or otherwise.

"It is in functional disorders that psychotherapy is preeminently applicable, and if taken in their incipiency, as when discovered by the general practician, they could be easily handled and relieved from the consequences which must be the inevitable result if neglected.

"Rational psychotherapy must embrace all methods of influence that can be exerted upon the patient's habits of thought and action, such as will not only influence involuntary functional activity, but also secure such a conformity to the physiological requirements of health as will best allow the wonderful recuperative power of the cells of the organism to reëstablish and maintain a condition of health.

"The physical effect of psychologic influences has not received the consideration that this important psychological fact deserves on the part of the general practician. We have not truly estimated the importance of such therapeutic resources as will best maintain a heightened degree of resistive power in the cells of the physical organisms so that the more serious structural changes would not result. When a more perfect

state of health is maintained by the general practician, the surgeon will have fewer pathologic lesions to fall to him for relief. Maintain a heightened degree of resistive power in the cells of the human organism, and there will be fewer gynecologic cases, less tuberculosis, fewer eye, ear, nose, and throat diseases, and even the cases that fall to the lot of the general practician, such as the infections, contagions, and febrile diseases, will be of milder character and fewer in number.

"At this stage of the development of psychotherapy, considered as an adjunct to the general practice of medicine, many physicians lack that altruistic quality of personality or of character to make use of this measure as it so preeminently deserves. But the man who is disposed to do all within his power to help his patients help themselves, and who qualifies himself for such work, finds in psychotherapy a practical, tangible, reliable therapeutic adjunct which is the means of bringing relief to a large class of patients that cannot be relieved by the employment of any other therapeutic resource."

CHAPTER V

VALUE. REALITY

IF the system of principles of psychotherapy as now fully worked out in our discussion is to be made valid, it must needs be brought into connection with an assured reality which may serve as a terminus ad quem as well as an origin a quo. In this discussion, we shall have to seek our help on other lines than the causal relations of scientific psychology alone. Man is a purposive being. He has his ideals, his motives, his resolves based on purpose, immediate and ultimate. In order to act wisely to realize these, he must have a base from which to start: a sense of the value and worth of things with which he has to deal. This he must ever have with him to enable him to reach his goal, however imperfect his understanding of his starting point may be, or dim his conception of his end. Not only does he ask "how" shall I be made whole, but the more important question is "what" shall rid me of my empty fears, rouse in me higher and stronger hopes, give me confidence in personal or impersonal means of help, and readjust my whole life to a whole larger, more worthy, and noble than my own narrow, broken life, to which I may give myself and use my best efforts to realize its larger and wiser ends, by doing which I shall be fulfilling more perfectly the grand end of my indi

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vidual existence. With the advance of intelligence, the question of the "how" will have larger place, for it is only thus that the questions relative to the "what" or "why" can be answered without appealing to the credulity and superstitious belief of man and establishing him in it, for that he is still very liable to such infection, it must be acknowledged. But we cannot deny the fact that with every man, intelligent or nonintelligent, if the question of permanent well-being arises, he must be brought face to face with the questions that pertain to the "what" and "why."

To assist in the solution of these problems, we must extend our discussion of feeling and emotional tone. Some recent discussions have opened up these questions in a larger way. Cutten says:

"Besides the feeling of certainty there is another characteristic feeling of cognition; this is the reality feeling. I am not sure that I have this properly classed as a feeling, for it has other elements in it, and is called by others 'Belief in Reality,' 'Metaphysical Belief'; but if belief has an emotional definition, we are still correct in this classification. It seems, however, that the reality experienced comes as a matter of feeling rather than of intellection and is of such importance that we cannot experience knowledge without it. The explanation of this belief or feeling must be left to philosophy rather than to psychology together with the many problems which arise from and with it."

In Where Knowledge Fails, Earl Barnes, page 19,

says:

"The great body of organic sensibility which masses itself together at the base of my being and still remains comparatively undifferentiated gives me much of the most valuable knowledge I have. As I walk in the

summer fields it enables me to say: I am content, I feel well, I am ill, I am glad, I despair, and I feel these conditions through my whole system. It is this composite group of sensibilities, this tangled mass of feeling on which we mainly build our understanding of ourselves or of other personalities. The special senses, especially sight and hearing, give us most of the data which we use in our exact sciences. But this undifferentiated sensibility gives us the material for poetry, romance, and religion."

Calkins, in Introduction to Psychology, pages 124 fol., says, that allied with the affections, the feelings of pleasantness and unpleasantness, is another elemental experience, the feeling of realness. For two reasons it is classed as coördinate with the affections. It is always realized as belonging to some element or complex of elements and like the affections, also, and unlike the sensations, the feeling of realness is not always present; one may look at objects or imagine scenes without at the same time feeling their reality. It cannot be a first experience in life because it is learned, along with the feeling of unrealness, through experience of such contrasts as that between percept and image, fulfillment and hope, execution and volition.

This feeling of realness is a very significant part of every volition. The object of volition is always a something to be realized; in other words, what we will we always will to be real. The belief is an idea which contains the feeling of realness. In the belief, the feeling of realness always attaches itself to the relational feeling of harmony or congruence. Nothing seems "real" to us which does not seem harmonious.

A certain consciousness of reality is essential to the active attitude toward selves and toward things, that is, both to faith and to will. But the mere awareness of reality is a very subordinate part of the experience of faith, or belief, despite the fact that it is chief constituent of beliefs regarded as mere ideas. Faith is always an active personal attitude toward another self;

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