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 explosion to be set off, against which we should guard
ourselves? In one case, his action means to run toward him; in
the other case, to run away. In any case, it is the change he
effects in the physical environment which is a sign to us of how
we should conduct ourselves. Our action is socially controlled
because we endeavor to refer what we are to do to the same