g discomfort. He is physically
controlled by his own organic state. But when he makes a back and forth
reference, his whole attitude changes. He takes an interest, as we say;
he takes note and watches what others are doing. He no longer reacts
just to his own hunger, but behaves in the light of what others are
doing for its prospective satisfaction. In that way, he also no
longer just gives way to hunger without knowing it, but he notes, or
recognizes, or identifies his own state. It becomes an object for him.
His attitude toward it becomes in some degree intelligent. And in such
noting of the meaning of the actions of others and of his own state, he
is socially directed.

It will be recalled that our main proposition had two sides. One of them
has now been dealt with: namely, that physical things do not influence
mind (or form ideas and beliefs) except as they are implicated in action
for prospective consequences. The other point is persons modify one
another's dispositions only through the special use they make of
physical conditions. Consider first the case of so-called expressive
movements to which others are sensitive; blushing, smiling, frowning,
clinching of fists, natural gestures of all kinds. In themselves, these
are not expressive. They are organic parts of a person's attitude. One
does not blush to show modesty or embarrassment to others, but because
the capillary circulation alters in response to stimuli. But others
use the blush, or a slightly perceptible tightening of the muscles of
a person with whom they are associated, as a sign of the state in
which that person finds himself, and as an indication of what course
to pursue. The frown signifies an imminent rebuke for which one must
prepare, or an uncertainty and hesitation which one must, if possible,
remove by saying or doing something to restore confidence. A man at some
distance is waving his arms wildly. One has only to preserve an attitude
of detached indifference, and the motions of the other person will be on
the level of any remote physical change which we happen to note. If we
have no concern or interest, the waving of the arms is as meaningless
to us as the gyrations of the arms of a windmill. But if interest is
aroused, we begin to participate. We refer his action to something we
are doing ourselves or that we should do. We have to judge the meaning
of his act in order to decide what to do. Is he beckoning for help? Is
he warning us of an expl