OUR STREAM OF CONSCIOUSNESS

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even though in some directions of inquiry there may be promising speculations to be found. For our present purposes I shall therefore dismiss them entirely, and turn to mere description. This state of things was what I had in mind when, a moment ago, I said there was no 'new psychology' worthy of the name.

We have thus fields of consciousness,- that is the first general fact; and the second general fact is that the concrete fields are always complex. They contain sensations of our bodies and of the objects around us, memories of past experiences and thoughts of distant things, feelings of satisfaction and dissatisfaction, desires and aversions, and other emotional conditions, together with determinations of the will, in every variety of permutation and combination.

In most of our concrete states of consciousness all these different classes of ingredients are found simultaneously present to some degree, though the relative proportion they bear to one another is very shifting. One state will seem to be composed of hardly anything but sensations, another of hardly anything but memories, etc. But around the sensation, if one consider carefully, there will always be some fringe of thought or will, and

around the memory some margin or penumbra of

emotion or sensation.

In most of our fields of consciousness there is a core of sensation that is very pronounced. You, for example, now, although you are also thinking and feeling, are getting through your eyes sensations of my face and figure, and through your ears sensations of my voice. The sensations are the centre or focus, the thoughts and feelings the margin, of your actually present conscious field.

On the other hand, some object of thought, some distant image, may have become the focus of your mental attention even while I am speaking, your mind, in short, may have wandered from the lecture; and, in that case, the sensations of my face and voice, although not absolutely vanishing from your conscious field, may have taken up there a very faint and marginal place.

Again, to take another sort of variation, some feeling connected with your own body may have passed from a marginal to a focal place, even while I speak.

The expressions focal object' and 'marginal object,' which we owe to Mr. Lloyd Morgan, require, I think, no further explanation. The distinction they embody is a very important one, and

THE FIELDS OF CONSCIOUSNESS

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they are the first technical terms which I shall ask you to remember.

In the successive mutations of our fields of consciousness, the process by which one dissolves into another is often very gradual, and all sorts of inner rearrangements of contents occur. Sometimes the focus remains but little changed, while the margin alters rapidly. Sometimes the focus alters, and the margin stays. Sometimes focus and margin change places. Sometimes, again, abrupt alterations of the whole field occur. There can seldom be a sharp description. All we know is that, for the most part, each field has a sort of practical unity for its possessor, and that from this practical point of view we can class a field with other fields similar to it, by calling it a state of emotion, of perplexity, of sensation, of abstract thought, of volition, and the like.

Vague and hazy as such an account of our stream of consciousness may be, it is at least secure from positive error and free from admixture of conjecture or hypothesis. An influential school of psychology, seeking to avoid haziness of outline, has tried to make things appear more exact and scientific by making the analysis more sharp.

The various fields of consciousness, according to this school, result from a definite number of perfectly definite elementary mental states, mechanically associated into a mosaic or chemically combined. According to some thinkers,-Spencer, for example, or Taine,- these resolve themselves at last into little elementary psychic particles or atoms of mind-stuff,' out of which all the more immediately known mental states are said to be built up. Locke introduced this theory in a somewhat vague form. Simple 'ideas' of sensation and reflection, as he called them, were for him the bricks of which our mental architecture is built up. If I ever have to refer to this theory again, I shall refer to it as the theory of 'ideas.' But I shall try to steer clear of it altogether. Whether it be true or false, it is at any rate only conjectural; and, for your practical purposes as teachers, the more unpretending conception of the stream of consciousness, with its total waves or fields incessantly changing, will amply suffice.*

* In the light of some of the expectations that are abroad concerning the 'new psychology,' it is instructive to read the unusually candid confession of its founder Wundt, after his thirty years of laboratory-experience:

"The service which it [the experimental method] can yield consists essentially in perfecting our inner observation, or rather, as I believe,

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in making this really possible, in any exact sense. Well, has our experimental self-observation, so understood, already accomplished aught of importance? No general answer to this question can be given, because in the unfinished state of our science, there is, even inside of the experimental lines of inquiry, no universally accepted body of psychologie doctrine.

...

"In such a discord of opinions (comprehensible enough at a time of uncertain and groping development), the individual inquirer can only tell for what views and insights he himself has to thank the newer methods. And if I were asked in what for me the worth of experimental observation in psychology has consisted, and still consists, I should say that it has given me an entirely new idea of the nature and connection of our inner processes. I learned in the achievements of the sense of sight to apprehend the fact of creative mental synthe sis.... From my inquiry into time-relations, etc.,... I attained an insight into the close union of all those psychic functions usually separated by artificial abstractions and names, such as ideation, feeling, will; and I saw the indivisibility and inner homogeneity, in all its phases, of the mental life. The chronometric study of associationprocesses finally showed me that the notion of distinct mental ‘images ’ [reproducirten Vorstellungen] was one of those numerous self-deceptions which are no sooner stamped in a verbal term than they forthwith thrust non-existent fictions into the place of the reality. I learned to understand an 'idea' as a process no less melting and fleeting than an act of feeling or of will, and I comprehended the older doctrine of association of ‘ideas' to be no longer tenable.... Besides all this, experimental observation yielded much other information about the span of consciousness, the rapidity of certain processes, the exact numerical value of certain psycho-physical data, and the like. But I hold all these more special results to be relatively insignificant by-products, and by no means the important thing.”—Philosophische Studien, x. 121-124. The whole passage should be read. As I interpret it, it amounts to a complete espousal of the vaguer conception of the stream of thought, and a complete renunciation of the whole business, still so industriously carried on in text-books, of chopping up 'the mind' into distinct units of composition or function, numbering these off, and labelling them by technical names.