CONCEPTIONS ARE UNCHANGEABLE.

The fact that the same real topic of discourse is at one time conceived as a mere 'that' or 'that which, etc.,' and is at another time conceived with additional specifications, has been treated by many authors as a proof that conceptions themselves are fertile and self-developing. A conception, according to the Hegelizers in philosophy, 'develops its own significance,' 'makes explicit what it implicitly contained,' passes, on occasion, 'over into its opposite,' and in short loses altogether the blankly self-identical character we supposed it to maintain. The figure we viewed as a polygon appears to us now as a sum of juxtaposed triangles; the number hitherto conceived as thirteen is at last noticed to be six plus seven, or prime; the man thought honest is believed a rogue. Such changes of our opinion are viewed by these thinkers as evolutions of our conception, from within.

The facts are unquestionable; our knowledge does grow and change by rational and inward processes, as well as by empirical discoveries. Where the discoveries are empirical, no one pretends that the propulsive agency, the force that makes the knowledge develop, is mere conception. All admit it to be our continued exposure to the thing, with its power to impress our senses. Thus strychnin, which tastes bitter, we find will also kill, etc. Now I say that where the new knowledge merely comes from thinking, the facts are essentially the same, and that to talk of selfdevelopment on the part of our conceptions is a very bad way of stating the case. Not new sensations, as in theem

same space may appear of two colors if, by optical artifice, one of the colors is made to appear as if seen through the other.-Whether any two attributes whatever shall be compatible or not, in the sense of appearing or not to occupy the same place and moment, depends simply on de facto peculiarities of natural bodies and of our sense-organs. Logically, any one combination of qualities is to the full as conceivable as any other, and has as distinct a meaning for thought. What necessitates this remark is the confusion deliberately kept up by certain authors (e.g. Spencer, Psychology, §§ 426–7) between the inconceivable and the not-distinctly-imaginable. How do we know which things we cannot imagine unless by first con ceiving them, meaning them and not other things?

pirical instance, but new conceptions, are the indispensable conditions of advance.

For if the alleged cases of self-development be examined it will be found, I believe, that the new truth affirms in every case a relation between the original subject of conception and some new subject conceived later on. These new subjects of conception arise in various ways. Every one of our conceptions is of something which our attention originally tore out of the continuum of felt experience, and provisionally isolated so as to make of it an individual topic of discourse. Every one of them has a way, if the mind is left alone with it, of suggesting other parts of the continuum from which it was torn, for conception to work upon in a similar way. This 'suggestion' is often no more than what we shall later know as the association of ideas. Often, however, it is a sort of invitation to the mind to play, add lines, break number-groups, etc. Whatever it is, it brings new conceptions into consciousness, which latter thereupon may or may not expressly attend to the relation in which the new stands to the old. Thus I have a conception of equidistant lines. Suddenly, I know not whence, there pops into my head the conception of their meeting. Suddenly again I think of the meeting and the equidistance both together, and perceive them incompatible. "Those lines will never meet," I say. Suddenly again the word 'parallel' pops into my head. They are parallels,' I continue; and so on. Original conceptions to start with; adventitious conceptions pushed forward by multifarious psychologic causes; comparisons and combinations of the two; resultant conceptions to end with; which latter may be of either rational or empirical relations.

As regards these relations, they are conceptions of the second degree, as one might say, and their birthplace is the mind itself. In Chapter XXVIII I shall at considerable length defend the mind's claim to originality and fertility in bringing them forth. But no single one of the mind's conceptions is fertile of itself, as the opinion which I criticise pretends. When the several notes of a chord are sounded together, we get a new feeling from their combination. This feeling is due to the mind reacting upon that

group of sounds in that determinate way, and no one would think of saying of any single note of the chord that it 'developed' of itself into the other notes or into the feeling of harmony. So of Conceptions. No one of them develops into any other. But if two of them are thought at once, their relation may come to consciousness, and form matter for a third conception.

Take thirteen' for example, which is said to develop into 'prime.' What really happens is that we compare the utterly changeless conception of thirteen with various other conceptions, those of the different multiples of two, three, four, five, and six, and ascertain that it differs from them all. Such difference is a freshly ascertained relation. It is only for mere brevity's sake that we call it a property of the original thirteen, the property of being prime. We shall see in the next chapter that (if we count out æsthetic and moral relations between things) the only important relations of which the mere inspection of conceptions makes us aware are relations of comparison, that is, of difference and no-difference, between them. The judgment 6 + 7 = 13 expresses the relation of equality between two ideal objects, 13 on the one hand and 6+7 on the other, sucessively conceived and compared. The judgments 6+ 7 > 12, or 6 + 7 < 14, express in like manner relations of inequality between ideal objects. But if it be unfair to say that the conception of 6+7 generates that of 12 or of 14, surely it is as unfair to say that it generates that of 13.

The conceptions of 12, 13, and 14 are each and all generated by individual acts of the mind, playing with its materials. When, comparing two ideal objects, we find them equal, the conception of one of them may be that of a whole and of the other that of all its parts. This particular case is, it seems to me, the only case which makes the notion of one conception evolving into another sound plausible. But even in this case the conception, as such, of the whole does not evolve into the conception, as such, of the parts. Let the conception of some object as a whole be given first. To begin with, it points to and identifies for future thought a certain that. The 'whole' in question might be one of those mechanical puzzles of which the difficulty is to un

lock the parts. In this case, nobody would pretend that the richer and more elaborate conception which we gain of the puzzle after solving it came directly out of our first crude conception of it, for it is notoriously the outcome of experimenting with our hands. It is true that, as they both mean that same puzzle, our earlier thought and our later thought have one conceptual function, are vehicles of one conception. But in addition to being the vehicle of this bald unchanging conception, that same puzzle,' the later thought is the vehicle of all those other conceptions which it took the manual experimentation to acquire. Now, it is just the same where the whole is mathematical instead of being mechanical. Let it be a polygonal space, which we cut into triangles, and of which we then affirm that it is those triangles. Here the experimentation (although usually done by a pencil in the hands) may be done by the unaided imagination. We hold the space, first conceived as polygonal simply, in our mind's eye until our attention wandering to and fro within it has carved it into the triangles. The triangles are a new conception, the result of this new operation. Having once conceived them, however, and compared them with the old polygon which we originally conceived and which we have never ceased conceiving, we judge them to fit exactly into its area. The earlier and later conceptions, we say, are of one and the same space. But this relation between triangles and polygon which the mind cannot help finding if it compares them at all, is very badly expressed by saying that the old conception has developed into the new. New conceptions come from new sensations, new movements, new emotions, new associations, new acts of attention, and new comparisons of old conceptions, and not in other ways, Endogenous prolification is not a mode of growth to which conceptions can lay claim.

I hope, therefore, that I shall not be accused of huddling mysteries out of sight, when I insist that the psychology of conception is not the place in which to treat of those of continuity and change. Conceptions form the one class of entities that cannot under any circumstances change. They can cease to be, altogether; or they can stay, as what

they severally are; but there is for them no middle way. They form an essentially discontinuous system, and translate the process of our perceptual experience, which is naturally a flux, into a set of stagnant and petrified terms. The very conception of flux itself is an absolutely changeless meaning in the mind: it signifies just that one thing, flux, immovably. And, with this, the doctrine of the flux of the concept may be dismissed, and need not occupy cur attention again.*

'ABSTRACT' IDEAS.

We have now to pass to a less excusable mistake. There are philosophers who deny that associated things can be broken asunder at all, even provisionally, by the conceiving mind. The opinion known as Nominalism says that we really never frame any conception of the partial elements of an experience, but are compelled, whenever we think it, to think it in its totality, just as it came.

I will be silent of medieval Nominalism, and begin with Berkeley, who is supposed to have rediscovered the doc

* Arguments seldom make converts in matters philosophical; and some readers, I know, who find that they conceive a certain matter differently from what they did, will still prefer saying they have two different editions of the same conception, one evolved from the other, to saying they have two different conceptions of the same thing. It depends, after all, on how we define conception. We ourselves defined it as the function by which a state of mind means to think the same whereof it thought on a former occasion. Two states of mind will accordingly be two editions of the same conception just so far as either does mean to think what the other thought; but no farther. If either mean to think what the other did not think, it is a different conception from the other. And if either mean to think all that the other thought, and more, it is a different conception, so far as the more goes. In this last case one state of mind has two conceptual functions. Each thought decides, by its own authority, which, out of all the conceptive functions open to it, it shall now renew; with which other thought it shall identify itself as a conceiver, and just how far. "The same A which I once meant," it says, "I shall now mean again, and mean it with C as its predicate (or what not) instead of B, as before." In all this, therefore, there is absolutely no changing, but only uncoupling and recoupling of conceptions. Compound conceptions come, as functions of new states of mind. Some of these functions are the same with previous ones, some not. Any changed opinion, then, partly contains new editions (absolutely identical with the old, however) of former conceptions, partly absolutely new conceptions. The division is a perfectly easy one to make in each particular case.