great points in reasoning, 'sagacity' and 'wisdom,' 360. Sa- gacity, 362. The help given by association by similarity, 364. Emotions compared with instincts, 373. The varieties of emotion are innumerable, 374. The cause of their varieties, 375. The feeling, in the coarser emotions, results from the bodily expression, 375. This view must not be called material- istic, 380. This view explains the great variability of emotion, 381. A corollary verified, 382. An objection replied to, 383. Its definition, 391. Every instinct is an impulse, 392. In- stincts are not always blind or invariable, 395. Two principles of non-uniformity, 398. Enumeration of instincts in man, 406. Voluntary acts, 415. They are secondary performances, 415. No third kind of idea is called for, 418. The motor-cue, 420. Ideo-motor action, 432. Action after deliberation, 428. Five chief types of decision, 429. The feeling of effort, 434. Healthiness of will, 435. Unhealthiness of will, 436. The explosive will: (1) from defective inhibition, 437; (2) from exaggerated impulsion, 439. The obstructed will, 441. Effort feels like an original force, 442. Pleasure and pain as What the word metaphysics means, 461. Relation of con- sciousness to the brain, 462. The relation of states of mind to their objects,' 464. The changing character of consciousness, PSYCHOLOGY. CHAPTER I. INTRODUCTORY. The definition of Psychology may be best given in the words of Professor Ladd, as the description and explanation of states of consciousness as such. By states of consciousness are meant such things as sensations, desires, emotions, cognitions, reasonings, decisions, volitions, and the like. Their 'explanation' must of course include the study of their causes, conditions, and immediate consequences, so far as these can be ascertained. Psychology is to be treated as a natural science in this book. This requires a word of commentary. Most thinkers have a faith that at bottom there is but one Science of all things, and that until all is known, no one thing can be completely known. Such a science, if realized, would be Philosophy. Meanwhile it is far from being realized; and instead of it, we have a lot of beginnings of knowledge made in different places, and kept separate from each other merely for practical convenience' sake, until with later growth they may run into one body of Truth. These provisional beginnings of learning we call 'the Sciences' in the plural. In order not to be unwieldy, every such science has to stick to its own arbitrarily-selected problems, and to ignore all others. Every science thus accepts certain data unquestioningly, leaving it to the other parts of Philosophy to scrutinize their significance and truth. All the natural sciences, for example, in spite of the fact that farther reflection leads to Idealism, assume that a world of matter exists altogether independently of the perceiving mind. Mechanical Science assumes this matter to have 'mass' and to exert 'force,' defining these terms merely phenomenally, and not troubling itself about certain unintelligibilities which they present on nearer reflection. Motion similarly is assumed by mechanical science to exist independently of the mind, in spite of the difficulties involved in the assumption. So Physics assumes atoms, action at a distance, etc., uncritically; Chemistry uncritically adopts all the data of Physics; and Physiology adopts those of Chemistry. Psychology as a natural science deals with things in the same partial and provisional way. In addition to the 'material world' with all its determinations, which the other sciences of nature assume, she assumes additional data peculiarly her own, and leaves it to more developed parts of Philosophy to test their ulterior significance and truth. These data are 1. Thoughts and feelings, or whatever other names transitory states of consciousness may be known by. 2. Knowledge, by these states of consciousness, of other things. These things may be material objects and events, or other states of mind. The material objects may be either near or distant in time and space, and the states of mind may be those of other people, or of the thinker himself at some other time. How one thing can know another is the problem of what is called the Theory of Knowledge. How such a thing as a 'state of mind' can be at all is the problem of what has been called Rational, as distinguished from Empirical, Psychology. The full truth about states of mind cannot be known until both Theory of Knowledge and Rational Psychology have said their say. Meanwhile an immense amount of provisional truth about them can be got together, which will work in with the larger truth and be |