Referring to the living organisms, we may say that the anatomical structure and its chemical organization are physical, material phenomena; while, for instance, the movement of the given organism is its function. This function is one of the results or effects of the processes going on in the organism, and not the process itself. This function responds to the needs of the organism and as a process in highly organized animals it is regulated by the sequence of combined interactions between the central and peripheral nervous systems. The sequence of actions is co-ordinated, and, within certain limits of variations, tends to attain its maximum productivity dictated by the need of survival and naturally formed as a result of adaptation and selection of species and individuals; and thus, to a certain degree, it may produce an impression of being «inherited,» i.e., the function as a sequence of actions responding to certain stimuli may appear to be a condition «inherited» together with the physical condition.
The limits of «inheritance» of functions are still under discussion, for the mechanism of transmission, by inheritance, of the complex functions is not yet clear. However, theoretically speaking, no objection can be brought forth against such a possibility. Indeed, the function as such is not inherited; but the possibility, probably chemical in its nature, of the sequence of processes resulting in the effect of certain functions may be inherited.
Let us now illustrate our idea with some examples. The self-reproduction of the species, generally speaking, is a very complex process, which involves, even in the simplest cases of monocellular organisms, a sequence of processes. In pluricellular and highly organized animals, it is still more complex than in monocellular organisms, for besides a purely physico-chemical phase of the process there comes into action the nervous system. This biological function in man, living in an organized society, is still more complex, for the individual actions are controlled by society, directly or through the complex mechanism of the social institutions reflected through the individual mind in the form of a moral complex, sometimes even in a religious form. A relatively simple sequence of actions of the process of self-reproduction of the species in man has thus taken the form of an extremely long, complex process, in which an individual chemo-physical function is interacting with the functions which are a product of the long living together of numerous human groups. Still, formally we cannot regard them as distinct functions — the ways and the sequence of actions are different, but the function is the same. In the case of man the actions which precede the act of self-reproduction occupy the largest part of the elements constituting the function. In this function we may distinguish a strictly material aspect and an immaterial aspect as resulting from the complex psycho-mental interaction of human beings. The last instance of self-reproduction permits us to see that in some cases a purely biological function takes a very complex form, the effectiveness of which is conditioned by the interaction of various elements entirely veiling the original form of the function. In fact, the complex psycho-mental behaviour of the partners is conditioned, not only by the individual characters, but also by a complex of actions and attitudes implied by the ethnical milieu in which the individuals are or were living. Moreover, the control of the unit in which the process of self-reproduction is going on greatly interferes with the act. The complexity of this act is due to the complexity of individuals directly concerned and the complexity of the conditions in which the ethnical unit may survive. The conditions of the unit are different as to their nature. They may be social, i.e., comprising elements of the social organization; they may be economical, religious, and sometimes ethnical, as when the partners belong to different ethnical groups. Owing to this, we cannot regard the phenomenon as solely psychic, physiological, social, economic, and so forth, for all the above-enumerated elements are in play. The phenomenon is evidently a resultant from a long adjustment of all elements involved, and as such it is a complex form of adaptation of a certain biological function to the given conditions; the latter, however, do not change the biological nature of this function. For this reason, a one-sided analysis of the phenomenon inevitably leads to an incomplete understanding of its nature and function.
The above-described case is not intentionally selected. Any phenomenon of human activity may be reduced to its simplest form, in which it has to be dealt with by the biologist in a narrow sense of the word. As a matter of fact, all human activity which results in the complex cultural phenomena is nothing but a complex form of biological adaptation. In different living organisms the ways are different, but their nature remains the same — it is a functional adaptation of the individual organism to the existing outer world.
We can now proceed to the question of variations of the forms of adaptation. I intentionally use the expression «variation,» for the latter does not presume any particular or predetermined form of change. The variation is a mere change in form or function. If we suppose that the process of cell fusion, which is a chemo-physical process, and thus a material one, in the case of self-reproduction changes, two cases may be expected — one in which the old form of self-production does not hinder the new form of cell fusion, and thus may be preserved intact; and another one in which the old form comes into conflict with the new form of fusion. In this case the physical condition of the cell will be responsible for the further changes in the function of self-reproduction. Yet there may be another case in which the physical conditions of successful fertilization are not affected, but the conditions of milieu require a new form of adaptation; and if it is made without affecting the process of cell fusion, the species does not bear any harmful consequence. But it is not so when the change of the functioning system is of such a nature as to affect the self-reproduction process. The existence of the individuals who form a self-reproducing unit is then threatened by extinction. It is evident that in all cases we have a well-balanced and well-adapted system, and if it were not so the unit could not survive.
The maintaining of the equilibrium is achieved by the process of minor changes in which some elements are affected by changes, while some other elements may not. There is naturally a great number of elements constituting the phenomenon taken by us as an instance, but all of them are not necessarily subject to changes if one of them is so. This may be called «partial change.» Let us illustrate this condition. In the system of self-reproduction the wedding ceremony plays a very important part, for it gives social sanction to the marriage, and thus opens possibility of self-reproduction. Self-reproduction is possible, however, without any wedding ceremony and marriage; but in the given ethnical unit, in so far as the integrity of the unit must be preserved, including its cultural complex, the possibility of smooth functioning, etc., the process of self-reproduction may be carried out only on the condition of performing all the rites and customs connected with the act. Let us now suppose that in the wedding customs new elements are introduced — for instance, the smoking of tobacco, which was recently [16] introduced into the given group. The innovation will complicate the old complex customs of the wedding, unless it is substituted by some other practice; but it will produce no essential effect on the physiology of self-reproduction. If the introduction of tobacco smoking during the wedding ceremony substitutes some other custom, there may be a shortening of the wedding ceremony and a loss of some older customs (elements) which may have a certain bearing upon the function of self-reproduction. Here I have in view, for instance, the difference in the cultural complex which very often hinders the crossing of distinct ethnical groups, and thus may have a certain influence on the process of crossing with alien groups which present some physical peculiarities [17]. The chain of connected elements is sometimes very long and in some cases it is short. So the importance of elements in so far as they affect the whole complex ought to be weighed with great caution and only after a minute analysis.
16. This is the case in most of the Asiatic groups.
17. The introduction of the tobacco-smoking rite may serve as a method of approach between two alien groups. As a matter of fact, sometimes a minor change in the habits and customs, e. g., the change in the shape of the clothing, opens the possibility of approach of males and females belonging to different ethnical, and even «racial,» groups.