Since depression is so obviously a component of normal daily life one may assume that it has a function. This problem may be approached by first considering the function of affects in general. I have suggested elsewhere that affects might be considered labels by which individuals might anticipate the results of any proposed course of action. Thus, given any set of environmental circumstances, the individual attempts experimentally to ascertain what opportunity these circumstances offer for the gratification of instinctual wishes. For example, a sexually active male, introduced to a woman he has not known before will automatically want to know what she would be like as a sex partner. He proceeds to imagine the liaison accomplished and as he does so becomes aware of an effect. The experiment is performed swiftly, almost instantaneously and none of it may arise to the level of awareness save for the affect. If the affect is a pleasant one, the individual may proceed to live out his fantasy. If on the other hand considerations of morality, propriety, or personal safety, or the difficulty of accomplishment veto the project, one of the negative affects appears in consciousness and the project is not only abandoned but often its consideration is not acknowledged. In this way the affect is used as a guide for ascertaining the suitability of environmental circumstances for the gratification of instinctual wishes. However, affects appear not only during experimental contemplation of proposed behavior, but also in the course of actual living. Just as the affect which appears during experimental contemplation determines whether that or a similar fantasy is to be pursued or elaborated on the one hand or whether an entirely different mode of procedure is to be used on the other, so the affect which appears during an actual experience determines whether the individual shall strive to continue or intensify that experience or to change or replace it.
In light of this discussion we may ask what kind of activity is anticipated with the feeling of depression, and further, in what type of experience depression is likely to appear. Merely by referring to the conditions under which depression appears in normal life we are able to offer prompt replies. Obviously, when the consequence of any act is the loss of something or someone which one loves, the individual is warned by anticipation depression. Also following the actual experience of loss, the affect of depression conspires to undo the loss or at least the impact of the loss.
We may now ask, what is the nature of the loss against which anticipatory depression warns us and which post hoc depression attempts to undo. Addressing ourselves once more to the occasions on which normal depression appears, the most obvious instance, we realize is the loss of a loved person, in psychoanalytic terminology, the love object. The love may be based on family ties as in the parent-child or in the sibling relation, or it may be a romantic love. The loss may be occasioned by death, departure, separation or by rejection. Depression is equally likely to be concerned with a loss of the physical integrity of the person himself. Such losses include for example the amputation of a limb or the surgical removal of some organ which formed part of the individual’s mental image of himself, such as an eye or a breast. Even the realization of the gradual loss of youth as for example on the occasion of some biologic or chronologic landmark may be associated with depression. A loss of physical attractiveness whether gradually by aging or abruptly by a disfiguring injury may be a cogent cause of depression. Capacity for sexual performance is thought of in the same way. Moreover since the individual usually considers his social and economic status and his personal property to be in a sense a part of himself, their loss too may be associated with depression. It is interesting that even a loss of physical integrity or social prestige can be understood in terms of a loss of love object. In the first place the individual always reserves a sizable proportion of his capacity to love for himself, that is, for his body, his social position and his intellectual creations. Therefore a loss in any of these spheres may be considered a loss of love object. Secondly, since these features make for the individual’s attractiveness to others as a love object, a loss of any of them makes him less desirable to others and therefore less able to attract and hold a love object.
