AUTOMATISM. — Actions of the psyche or of the body that are not, or are only minimally, subject to the vigilance of consciousness and are carried out independently of specific volitional impulses are termed automatic (from the Greek αὐτοματίζω [αὐτομάτως] “to move, act of oneself, by one’s own impulse”).
I. AUTOMATISM AND SCIENCE
Physiological automatism includes the performance of functions without the intervention of consciousness, such as cardiac and respiratory functions; while the execution of even complex and coordinated actions—such as walking, writing, reading, cycling—which occur without conscious control, falls under psychological automatism in the broad sense of the term. Numerous psychological automatisms, understood in the strict sense, can be observed in our intellectual activity (habits of thought, stereotyped language, processes of association, memory, and imagination, by which one may speak of “automatic thought”) and in moral activity. From the latter, especially, advantage is taken in moral education, particularly in combating tendencies and passions through acts that, though initially requiring great effort, eventually become easy through exercise and repetition that leads to habit. In many cases, automatism may be regarded as the final stage, the ultimate product of habit (cf. ABITO, ABITUDINE).The unfolding of our entire life is greatly facilitated by automatism, whose sphere of action in man is extremely vast and through which countless acts are performed with a minimum expenditure of energy, which would otherwise be enormous if they had to be carried out with active attention (cf.).
The range of human automatisms is vast, extending from normal to abnormal and pathological forms. A high degree of external suggestibility (heterosuggestibility) indicates the so-called automatism at command, that is, the possibility, in certain subjects, of performing various acts at command as if the individual were an obedient automaton: a frequent occurrence in early dementia, hysterics, and very common in hypnotic subjects. Similarly, the subject is subjected to external influences when reproducing movements seen performed (imitative automatism or echopraxia or echokinesis), or when repeating words heard spoken (echolalia). Also to be noted are cases of ambulatory automatism (dromo- or poriomania), namely certain forms of epileptic attack in which the patient, driven by an irresistible force, suddenly begins to walk or run without awareness; within the framework of this paroxysmal form representing an epileptic equivalent, there also fall the so-called fugues, which may last for hours or days.
It is worth noting that, except in pathological cases, automatic activity in psychic life is always initiated by an act of consciousness and will, and, moreover, that automatic activity is only so called insofar as consciousness permits it, that is, only with the tacit consent of our will; hence many automatisms of daily life are to be considered, fundamentally in their deep origin, as actions determined by an act of consciousness. To demonstrate this, it suffices to recall those various incorrect acts we perform mechanically when we are or believe ourselves to be alone, which we avoid in the presence of others. Intellectual, moral, and physical exigencies often awaken consciousness and interrupt or annul an automatism. Precisely the first function of vigilant will is to annul the impulsive factors linked to deleterious tendencies, thereby cutting short the psychological automatism of actions to be avoided.
II. HUMAN AUTOMATISM AND MORAL LIFE
Drawing on the data of scientific psychology regarding the various natural automatisms of man, moral theology, applying the general norms of responsibility for our acts, formulates a threefold judgment: 1) Considered directly in themselves, automatic acts either have no moral value, good or bad, or have it to a very slight degree, because they are either entirely unconscious or catch us unawares without our attending to them or willing them. We are therefore either not at all or only minimally responsible for them. 2) We may, however, become responsible for their consequences if, realizing we are performing the act, we approve of it and willingly accept the resulting effects, whether pleasurable or useful. 3) Considered in their connection with higher psychic activities (intelligence and will), automatic acts may become imputable to us, since the will can always—except in pathological cases—have cooperated or continue to cooperate in their formation or suppression through indulgent acquiescence or vigilant and constant reaction for or against natural tendencies, and through the formation of idea-forces that, in practice, facilitate or suppress impulsive factors. Hence the pedagogical value, formative or deformative, of habits (cf.).III. HUMAN AUTOMATISM AND FORMALISM
Besides natural life, the baptized Christian possesses supernatural life, constituted by sanctifying grace, the theological and infused virtues, and the gifts of the Holy Spirit. Since this new life neither suppresses nature nor substitutes for it but elevates and perfects it, its activities, though remaining chiefly in the hands of God, also require our cooperation; they make use, for their unfolding and progress, of our human nature and therefore cannot escape the general conditions of our psychological life, necessary for prayer, union with God, and the performance of good works, nor our natural automatisms. Hence the danger, at times grave, of falling into formalism, so often reproached to Catholics by their adversaries; namely, of performing acts of spiritual life (prayers, attendance at Mass, Confession, Communion, etc.) out of mere habit, tradition, or conformity, with little or no fruit or merit, but with much harm, since a general state of lukewarmness ensues. On the other hand, it is not possible to renounce all automatism absolutely, because it is not feasible to make an act of will for every action we perform (it suffices to recall the effort required to walk, in moments of depression, “by sheer willpower”).Thus, it is necessary to employ all those means that sound and true ascetics suggest: regularity, general and particular examinations of conscience, various methods of prayer adapted to different prayers to better penetrate their meaning, savor them, and relish them; a moment’s reflection before the most important actions, the renewal of intentions by which one wishes to act, and the exercise of vigilance over oneself and mastery over one’s actions. Then automatism, far from constituting a danger, will give inner formation and Catholic spirituality a strength and efficacy that are solidly grounded.