In all cases it manifests itself as a total or partial 'stupidity,' of which an occasional cause is the presence of other persons, before whom the one afflicted with timidity experiences a total or partial paralysis of the volitional or cognitive functions, or a disturbance of the affective nature. Certain of the phenomena to which it gives rise are fear of a crowd, stage fright, etc. These are akin to 'fascination,' fear of an abyss, or agoraphobia, and appear to be wholly of a physiological character. But timidity also displays itself as an 'awkwardness,' due to a momentary annihilation of the will, or a total or partial inhibition of its acts. The timid person experiences an inability to take his part in a conversation, or even to avoid a display of awkwardness in all bis movements. But timidity may also be due to a temporary absence, or at least partial lack, of coördination of the ideational centres. A person so afflicted seems incapable of concentrating the attention, if others are present, and the cognitive faculty is for the time weakened; or he is unable to effect proper intellectual adaptation, and is a prey to chaotic or confused images. Thus he is unable to express his ideas and remains silent, or he talks much but without point.—In 'affective stupidity,' the emotions seem to be chiefly concerned. As an example of the extreme type, Amiel has perfectly described the state of mind of a man seized with vertigo. In 'partial affective stupidity,' there is an inability to choose between diverse courses of action, dictated by conflicting emotions; and one speaks or acts in a manner contrary to his deeper convictions. In all cases timidity implies stupidity. Yet it is not mere stupidity, but stupidity of which the subject is conscious, and by reason of which he suffers. It is auto-suggestive, and, as organized, is realized and developed in the imagination of the victim of this morbid consciousness, though as elementary it is spontaneous. The primary cause of stupidity is lack of sympathy, a failure to comprehend sufficiently for the fulfilment of the practical exigencies of life the motives, thoughts, and emotions of others. Perhaps, by reason of having desired a more intimate relationship with his fellow-men than is practicable, the timid person possesses an ideal of sympathy which tends rather to further develop than to remedy this defective side of his nature. He is consequently thrown back upon himself, and becomes subjective and idealistic.
ETHICAL.
I. The early cosmologists gave the name φύσις to that primary substance for which they were all in search. Their question in regard to the element or elements to which things can be reduced, was always the same, although
