result of clothing. This view is overturned by the well-ascertained fact
that many races which go absolutely naked possess a highly-developed sense
of modesty. These writers have not realized that physiological modesty is
earlier in appearance, and more fundamental, than anatomical modesty. A
partial contribution to the analysis of modesty has been made by Professor
James, who, with his usual insight and lucidity, has set forth certain of
its characteristics, especially the element due to "the application to
ourselves of judgments primarily passed upon our mates." Guyau, in a very
brief discussion of modesty, realized its great significance and touched
on most of its chief elements.[2] Westermarck, again, followed by Grosse,
has very ably and convincingly set forth certain factors in the origin of
ornament and clothing, a subject which many writers imagine to cover the
whole field of modesty. More recently Ribot, in his work on the emotions,
has vaguely outlined most of the factors of modesty, but has not developed
a coherent view of their origins and relationships.

Since the present _Study_ first appeared, Hohenemser, who
considers that my analysis of modesty is unsatisfactory, has made
a notable attempt to define the psychological mechanism of shame.
("Versuch einer Analyse der Scham," _Archiv fuer die Gesamte
Psychologie_, Bd. II, Heft 2-3, 1903.) He regards shame as a
general psycho-physical phenomenon, "a definite tension of the
whole soul," with an emotion superadded. "The state of shame
consists in a certain psychic lameness or inhibition," sometimes
accompanied by physical phenomena of paralysis, such as sinking
of the head and inability to meet the eye. It is a special case
of Lipps's psychic stasis or damming up (_psychische Stauung_),
always produced when the psychic activities are at the same time
drawn in two or more different directions. In shame there is
always something present in consciousness which conflicts with
the rest of the personality, and cannot be brought into harmony
with it, which cannot be brought, that is, into moral (not
logical) relationship with it. A young man in love with a girl is
ashamed when told that he is in love, because his reverence for
one whom he regards as a higher being cannot be brought into
relationship with his own lower personality. A child in the same
way feels shame in approaching a bi