AUTOMATISM. – Automatic are those actions of the psyche or the soma which, not subject or only minimally subject to the vigilance of consciousness, unfold independently of specific volitional impulses (from the Greek αὐτοματίζω [αὐτόματος], “to move, to act by oneself, on one’s own impulse”).
I. AUTOMATISM AND SCIENCE
The performance of functions without the intervention of consciousness, such as cardiac and respiratory functions, etc., belongs to physiological a.; whereas the performance of even complex and coordinated actions, such as walking, writing, reading, and riding a bicycle, which take place without conscious control, belongs to psychological a. in the broad sense of the word. Numerous psychological a., understood in the strict sense of the term, can be observed in our intellectual activity (habits of thought, stereotyped forms of speech, processes of association, memory, and imagination, so that one may speak of “automatic thought”) and in our moral activity. The latter, in particular, should be put to advantage in moral education, especially in combating tendencies and passions by means of acts which, although requiring considerable effort at first, eventually become easy through practice and repetition leading to habit. In many cases, a. may be regarded as the final stage, the ultimate product, of habit (v. ABITO, ABITUDINE).The whole course of our life is greatly facilitated by a., whose sphere of action in man is extraordinarily extensive and thanks to which innumerable acts are performed with a minimum expenditure of energy, which would instead be enormous if they had to be carried out attention (v.).
The range of human a. is extremely broad, extending from the normal to the abnormal and pathological. A high degree of external suggestibility (heterosuggestibility) indicates what is called a. on command, that is, the possibility, in certain individuals, of having the most diverse acts performed on command, as though the individual were an obedient automaton: a frequent case among dementia praecox patients and hysterics, and extremely frequent among hypnotized persons. The subject is likewise subjugated by external influences when he reproduces, through imitation, movements he sees being performed (imitative a., or echopraxia or scosinesia), or when he repeats words he hears spoken (echolalia). Also to be recalled are cases of ambulatory a. (dromo- or poriomania), that is, those specific forms of epileptic attack in which the patient, driven by an irresistible force, suddenly begins to walk or run without being conscious of it; within the picture of this paroxysmal form, representing an epileptic equivalent, the so-called fugues also belong, and these may last for hours or days.
It is worth noting that, except in pathological cases, the automatic activity of psychic life is always promoted by an initial act of consciousness and will; moreover, automatic activity is automatic only insofar as consciousness permits it, that is, only with the tacit consent of our will. Thus many a. of daily life are to be regarded, fundamentally, in their profound genesis, as actions determined by an act of consciousness. As evidence of this, it is sufficient to recall the various improper acts that we perform mechanically when we are, or believe ourselves to be, alone, but avoid in the presence of others. Intellectual, moral, and physical needs often awaken consciousness and interrupt or annul an a. And precisely the first function of vigilant will will be to annul the impulsive coefficients linked to harmful tendencies, thereby suppressing the psychological a. of actions to be avoided.
Gislero Flesch
II. HUMAN AUTOMATISM AND MORAL LIFE
On the basis of the findings of scientific psychology concerning the various natural automatisms of man, moral theology, applying the general norms governing responsibility for our acts, formulates a threefold judgment: 1) Considered directly in themselves, automatic acts have either no moral value, good or bad, or possess it only to a very slight degree, because they are either entirely unconscious or take us by surprise without our paying attention to them or willing them. We are therefore either not at all or only very slightly responsible for them. 2) We can, however, become responsible for them with regard to their consequences, if, becoming aware of the execution of the act, we approve it and willingly accept the pleasurable or useful effects that derive from II. 3) Considered in their connection with higher psychic activities (intelligence and will), automatic acts can become imputable to us, insofar as the will can always, except in pathological cases, have cooperated or cooperate in their formation or suppression through indulgent acquiescence or vigilant and constant reaction for or against the natural tendencies, and through the formation of force-ideas, which in practice facilitate or suppress the factors of impulsiveness. Hence the pedagogical, formative or deformative value of habits (v.).III. HUMAN AUTOMATISM AND FORMALISM
In addition to natural life, the baptized Christian possesses supernatural life, constituted by sanctifying Grace, by the theological and infused virtues, and by the gifts of the Holy Spirit. Since this new life does not come either to suppress nature or to replace it, but to elevate and perfect it, its activities, while remaining above all in the hands of God, also require our cooperation and, in order to unfold and progress, make use of our human nature; they therefore cannot escape the general conditions of our psychological life, which is necessary for praying, uniting ourselves to God, devoting ourselves to good works, nor can they escape our natural automatisms. Hence the sometimes serious danger of falling into formalism, so often reproached to Catholics by their opponents: that is, of performing the acts of the spiritual life (prayers, attendance at Mass, Confession, Communion, etc.) out of pure habitor tradition or conformity, with little or no fruit and merit, but with great harm, because a general state of tepidity supervenes. On the other hand, one cannot absolutely renounce every automatism, because it is impossible to perform an act of will with every action we undertake (one need only recall the effort required to walk, in moments of depression, “by sheer force of will”).
And so it is necessary to employ all those means suggested by sound and genuine asceticism: regularity, general and particular examinations of conscience, the various ways of praying concerning the different prayers, in order better to penetrate their meaning, relish them, and savor them; reflection for a few moments before the more important actions, renewal of the intentions by which one wishes to act, the practice of vigilance over oneself and mastery of one’s actions. Automatism, then, far from constituting a danger, will give inner formation and Catholic spirituality a solidly effective strength and impetus.