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This meaning was self-preservation, and it was because of its value as a means of adaptation or reaction to the environment, with the consequent maintenance of self-preservation; that the movements or the mechanisms of the movements were selected for survival and for hereditary transmission as inherent, unconscious, organic mechanisms, processes or engrams.
When two stimuli occur together, one of them, occurring afterwards, may call out the reaction for the other also. We call this an "ekphoric influence," and stimuli having this character are called "ekphoric stimuli." In such a case we call the engrams of the two stimuli "associated."
Some new stimulation may thus ecphorate an old engram. Now the entire embryonal development of the human child is in reality no more than a continuous process of ecphoration of old engrams, one after another. And the entire complex of our living human organism is made up entirely of these energy-complexes engraved on our consciousness or subconsciousness.
Semon holds that engrams can be inherited, and that an animal's innate habits may be due to the experience of its ancestors; on this subject he refers to Samuel Butler. Semon formulates two "mnemic principles."
All simultaneously generated engrams are associated; there is also association of successively aroused engrams, though this is reducible to simultaneous association. In fact, it is not an isolated stimulus that leaves an engram, but the totality of the stimuli at any moment; consequently any portion of this totality tends, if it recurs, to arouse the whole reaction which was aroused before.
We define the "engraphic effect" of a stimulus as the effect in making a difference between the primary and secondary indifference-states, and this difference itself we define as the "engram" due to the stimulus. "Mnemic phenomena" are defined as those due to engrams; in animals, they are specially associated with the nervous system, but not exclusively, even in man.
The sum total of all these engrams, in a living human being, according to the theory advanced, is given the name of mnema. That which the child receives in the way of energies contained in the germ-cells from its ancestors is his hereditary mnema. And that which he acquires in the course of his own individual life is his acquired or individual mnema.
In the case of the tics, therefore, it is as if the various tic movements are being used in reaction to or in adaptation to sources of internal or external, physical or mental irritation, for the protection, defense or self-preservation of this or that particular part of the nervous system as if the movements which we find in the tics and which are the expressions of certain engrams, neurograms, mnemes or organic memories, are existing in and for themselves, except that, in the tics, they are reacting with and for the psychophysical organism, the organic make-up or personality.
An interesting theory maintains that the external impressions made upon an organism which reacts to them and receives them, might be called engrams or "inscriptions." Hence every memory picture is one of engrams, whether the impression is a conscious one or an unconscious one. According to this same theory the reawakening of an older impression is an ecphory.
If the circle of ekphored engrams is drawn even more widely, abstract pictures of a higher order appear: for instance, a white man or a negro. In my opinion, the first form of abstract concepts in general is based upon such abstract pictures. The physiological abstraction which takes place in the above described manner is a predecessor of purely logical abstraction.
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