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the philosophy of the mind, than the one now under consideration.

      § I.—General Analysis.

      A mental Faculty, what.—In making out any scheme of classification, the question at once arises, how are we to know what are, and what are not distinct faculties? In order to this, we must first determine what constitutes a mental faculty.

      What, then, is a faculty of the mind? I understand by this term simply the mind's power of acting, of doing something, of putting forth some energy, and performing some operation. The mind has as many distinct faculties, as it has distinct powers of action, distinct functions, distinct modes and spheres of activity. As its capabilities of action and operation differ, so its faculties differ.

      The Mind not complex.—Now mental activity is, strictly speaking, one and indivisible. The mind is not a complex substance, composed of parts, but single and one. Its activity may, however, be exercised in various ways, and upon widely different classes of objects; and as these modes of action vary, we may assign them different names, and treat of them in distinction from each other. So distinguished and named, they present themselves to us as so many distinct powers or faculties of the mind. But when this is done, and we make out, for purposes of science, our complete list and classification of these powers, we are not to forget that it is, after all, one and the same indivisible spiritual principle that is putting forth its activity under these diverse forms, one and the same force exerting itself—whether as thinking, feeling, or acting—whether as remembering, imagining, judging, perceiving, reasoning, loving, fearing, hating, desiring, choosing. And while we may designate these as so many faculties of the mind, we are not to conceive of them as so many constituent parts of a complex whole, which, taken together, compose this mysterious entity called the mind, as the different limbs and organs of the physical frame compose the structure called the body. Such is not the nature of the mind, nor of its faculties.

      The Question before us.—In inquiring, then, what are the faculties of the mind, we have simply to inquire what are the distinct modes of its activity, what states and operations of the mind so far resemble each other as to admit of being classed together under the same general description and name. Our work, thus understood, becomes in reality a very simple one.

      The more important Distinctions to be first ascertained.—What, then, are the clearly distinct modes of mental activity? And first let us endeavor to ascertain the wider and more important distinctions. We shall find that, innumerable as the forms of mental activity may at first sight appear, they are all capable of being reduced to a few general and comprehensive classes.

      The first Form of mental Activity.—I sit at my table. Books are before me. I open a volume, and peruse its pages. My mind is occupied, its activity is awakened; the thoughts of the author are transferred to my mind, and engage my thoughts. Here, then, is one form of mental activity. This one thing I can do; this one power I have—the faculty of thought.

      The second Form.—But not this alone: I am presently conscious of something beside simple thought. The writer, whose pages I peruse, interests me, excites me; I am amused by his wit, moved by his eloquence, affected by his pathos; I become indignant at the scenes and characters which he portrays, or, on the contrary, they command my admiration. All this by turns passes over me as the fitful shadows play upon the waters, coming and going with the changing cloud. This is not pure thought. It is thought accompanied with another and quite distinct element, that is, feeling. This power also I have;—I can feel.

      A third Form.—And not this alone. The process does not end here. Thought and feeling lead to action. I resolve what to do. I lay down my book, and go forth to perform some act prompted by the emotion awakened within me. This power also I have;—the faculty of voluntary action, or volition.

      These three Forms comprehensive.—Here, then, are three grand divisions or forms of mental activity—thought, feeling, volition. These powers we are constantly exerting. Every moment of my intelligent existence I am exercising one or another, or all of these faculties. And, what is more, of all the forms of mental activity, there is not one which does not fall under one or another of these three divisions—thought—feeling—volition. Every possible mental operation may be reduced to one of these three things.

      We have, then, these grand departments or modes of mental activity, comprehensive of all others: Intellect, or the faculty of simple thought; Sensibility, or the faculty of feeling; Will, or the faculty of voluntary action.

      Under these leading powers are comprehended subordinate modes of mental activity, known as faculties of the Intellect, or of the Sensibility, or of the Will.

      We have at present to do only with those of the Intellect.

      § II.—Analysis of Intellectual Powers.

      Sense-perception.—Observing closely the intellectual operations of the mind, we find a large class of them relating to objects within the sphere of sense, external objects, as perceived by the senses. The mind, through the medium of sense, takes direct cognizance of these objects. This class of operations we may call Sense-perception, and the faculty thus employed, in distinction from other leading divisions of the intellectual powers, we may call Sense, or the Presentative faculty. Its distinctive office is to present to the mind, through the senses, objects external, sensible, as now and here present.

      The Representative Power.—But the mind not only receives impressions of external objects, as present, and acting on the organs of sense; it has also the faculty of conceiving of them in their absence, and representing them to itself. This faculty, as distinguished from the receptive power, or sense, we may call the Representative Power.

      Mental Reproduction, and mental Recognition as distinguished.—This power operates in various forms. There may be the simple representation of the absent object, without reference to the act of former perception, as when I think of the Strasburg tower, without recalling any particular instance of its perception. Or there may be such recalling of the former act and instance of perception. The thought of the tower, as it presents itself to my mind, may stand connected definitely with the idea of the time, and place, and attending circumstances in which, on some occasion, I saw that object. It is then recognized as the object which was seen at such or such a time. The former is an instance of mental reproduction simply—the latter, of mental recognition. We have in common language but one name for the two—although the term mare strictly belongs only to the latter—and that is, Memory.

      Representation of the Ideal in distinction from the Actual.—Again, unlike either of these, there may be a conception and representation of the object, not at all as it is in reality, and as it was perceived, but varied in essential particulars, to suit our own taste and fancy—a tower not of ordinary stone, but of some rare and costly marble—not of ordinary height, but reaching to the skies, etc., etc. In the former cases we conceived only of the actual, now of the ideal. This faculty is called Imagination. Both are forms of the representative power, not presenting, but only representing objects.

      Conception of the Abstract.—The Discursive or Reflective Power.—In the cases thus far described we have conceived of some sensible object, considered in and by itself, capable of being represented to thought. We may, however, conceive not of an object in itself considered, but of the properties and relations of objects in the abstract. Thus we compare and class together those objects which we perceive to possess certain properties in common; as books bound in cloth, or in leather, octavos, or duodecimos. In so doing we exercise the faculty of generalization, which involves comparison, and also what is usually termed abstraction. Or we may reverse the process, and instead of classing together objects possessing certain elements in common, we may analyze a complex idea, or a comprehensive term, in order to derive from it whatever is specifically included in it. Thus from the general proposition, "All men are mortal," inasmuch as the term "all men" includes Socrates, I infer that Socrates is mortal. The process last named is called reasoning.

      In either case, both in the synthetic and the analytic process now described, we are dealing not with the concrete

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