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      After this preamble it is time to proceed to our enumeration. We shall commence with Feelings, the simplest class of namable things; the term Feeling being of course understood in its most enlarged sense.

      I. Feelings, Or States of Consciousness.

       Table of Contents

      § 3. A Feeling and a State of consciousness are, in the language of philosophy, equivalent expressions: every thing is a feeling of which the mind is conscious; every thing which it feels, or, in other words, which forms a part of its own sentient existence. In popular language Feeling is not always synonymous with State of Consciousness; being often taken more peculiarly for those states which are conceived as belonging to the sensitive, or to the emotional, phasis of our nature, and sometimes, with a still narrower restriction, to the emotional alone, as distinguished from what are conceived as belonging to the percipient or to the intellectual phasis. But this is an admitted departure from correctness of language; just as, by a popular perversion the exact converse of this, the word Mind is withdrawn from its rightful generality of signification, and restricted to the intellect. The still greater perversion by which Feeling is sometimes confined not only to bodily sensations, but to the sensations of a single sense, that of touch, needs not be more particularly adverted to.

      Feeling, in the proper sense of the term, is a genus, of which Sensation, Emotion, and Thought, are subordinate species. Under the word Thought [pg 049] is here to be included whatever we are internally conscious of when we are said to think; from the consciousness we have when we think of a red color without having it before our eyes, to the most recondite thoughts of a philosopher or poet. Be it remembered, however, that by a thought is to be understood what passes in the mind itself, and not any object external to the mind, which the person is commonly said to be thinking of. He may be thinking of the sun, or of God, but the sun and God are not thoughts; his mental image, however, of the sun, and his idea of God, are thoughts; states of his mind, not of the objects themselves; and so also is his belief of the existence of the sun, or of God; or his disbelief, if the case be so. Even imaginary objects (which are said to exist only in our ideas) are to be distinguished from our ideas of them. I may think of a hobgoblin, as I may think of the loaf which was eaten yesterday, or of the flower which will bloom to-morrow. But the hobgoblin which never existed is not the same thing with my idea of a hobgoblin, any more than the loaf which once existed is the same thing with my idea of a loaf, or the flower which does not yet exist, but which will exist, is the same with my idea of a flower. They are all, not thoughts, but objects of thought; though at the present time all the objects are alike non-existent.

      In like manner, a Sensation is to be carefully distinguished from the object which causes the sensation; our sensation of white from a white object: nor is it less to be distinguished from the attribute whiteness, which we ascribe to the object in consequence of its exciting the sensation. Unfortunately for clearness and due discrimination in considering these subjects, our sensations seldom receive separate names. We have a name for the objects which produce in us a certain sensation: the word white. We have a name for the quality in those objects, to which we ascribe the sensation: the name whiteness. But when we speak of the sensation itself (as we have not occasion to do this often except in our scientific speculations), language, which adapts itself for the most part only to the common uses of life, has provided us with no single-worded or immediate designation; we must employ a circumlocution, and say, The sensation of white, or The sensation of whiteness; we must denominate the sensation either from the object, or from the attribute, by which it is excited. Yet the sensation, though it never does, might very well be conceived to exist, without any thing whatever to excite it. We can conceive it as arising spontaneously in the mind. But if it so arose, we should have no name to denote it which would not be a misnomer. In the case of our sensations of hearing we are better provided; we have the word Sound, and a whole vocabulary of words to denote the various kinds of sounds. For as we are often conscious of these sensations in the absence of any perceptible object, we can more easily conceive having them in the absence of any object whatever. We need only shut our eyes and listen to music, to have a conception of a universe with nothing in it except sounds, and ourselves hearing them: and what is easily conceived separately, easily obtains a separate name. But in general our names of sensations denote indiscriminately the sensation and the attribute. Thus, color stands for the sensations of white, red, etc., but also for the quality in the colored object. We talk of the colors of things as among their properties.

      § 4. In the case of sensations, another distinction has also to be kept in view, which is often confounded, and never without mischievous consequences. This is, the distinction between the sensation itself, and the state [pg 050] of the bodily organs which precedes the sensation, and which constitutes the physical agency by which it is produced. One of the sources of confusion on this subject is the division commonly made of feelings into Bodily and Mental. Philosophically speaking, there is no foundation at all for this distinction: even sensations are states of the sentient mind, not states of the body, as distinguished from it. What I am conscious of when I see the color blue, is a feeling of blue color, which is one thing; the picture on my retina, or the phenomenon of hitherto mysterious nature which takes place in my optic nerve or in my brain, is another thing, of which I am not at all conscious, and which scientific investigation alone could have apprised me of. These are states of my body; but the sensation of blue, which is the consequence of these states of body, is not a state of body: that which perceives and is conscious is called Mind. When sensations are called bodily feelings, it is only as being the class of feelings which are immediately occasioned by bodily states; whereas the other kinds of feelings, thoughts, for instance, or emotions, are immediately excited not by any thing acting upon the bodily organs, but by sensations, or by previous thoughts. This, however, is a distinction not in our feelings, but in the agency which produces our feelings: all of them when actually produced are states of mind.

      Besides the affection of our bodily organs from without, and the sensation thereby produced in our minds, many writers admit a third link in the chain of phenomena, which they call a Perception, and which consists in the recognition of an external object as the exciting cause of the sensation. This perception, they say, is an act of the mind, proceeding from its own spontaneous activity; while in a sensation the mind is passive, being merely acted upon by the outward object. And according to some metaphysicians, it is by an act of the mind, similar to perception, except in not being preceded by any sensation, that the existence of God, the soul, and other hyperphysical objects, is recognized.

      These acts of what is termed perception, whatever be the conclusion ultimately come to respecting their nature, must, I conceive, take their place among the varieties of feelings or states of mind. In so classing them, I have not the smallest intention of declaring or insinuating any theory as to the law of mind in which these mental processes may be supposed to originate, or the conditions under which they may be legitimate or the reverse. Far less do I mean (as Dr. Whewell seems to suppose must be meant in an analogous case18) to indicate that as they are “merely states of mind,” it is superfluous to inquire into their distinguishing peculiarities. I abstain from the inquiry as irrelevant to the science of logic. In these so-called perceptions, or direct recognitions by the mind, of objects, whether physical or spiritual, which are external to itself, I can see only cases of belief; but of belief which claims to be intuitive, or independent of external evidence. When a stone lies before me, I am conscious of certain sensations which I receive from it; but if I say that these sensations come to me from an external object which I perceive, the meaning of these words is, that receiving the sensations, I intuitively believe that an external cause of those sensations exists. The laws of intuitive belief, and the conditions under which it is legitimate, are a subject which, as we have already so often remarked, belongs not to logic, but to the science of the ultimate laws of the human mind.

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      To the same region of speculation belongs all that can be said respecting the distinction which the German metaphysicians and their French and English followers so elaborately draw between the acts of the mind and its merely passive states; between what it receives from, and what it gives

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