from one to the other purposely; it is not what he appears to others to be, but what he chooses to represent to himself, which contains the contrast and the passage. Passion expresses itself in biting satire, or in derision which makes ridiculous and contemptible the persons or the things which appear to it either as its opponents or as its natural contraries.

7. The emotions now examined complete the series of the direct emotions, and in humour we have anticipated greatly on the reflective group, for the greater number of instances of humour have reference to men and to their feelings and relations towards each other. It seemed better, however, to examine humour altogether in this place, in its usual connection with wit, and where its earliest or simplest instances are manifested, namely in objects of direct emotion, remembering only that the greater part of it lies on the other side of the line. Subjoined is a tabular view of the Direct Emotions.

BOOK I.

CH. II. PART III.

$ 21. Imaginative emotions arising from the form.

TABLE OF DIRECT EMOTIONS.

Α

1. Emotions which arise from the matter of the object represented, with pleasures or pains of enjoyment.

2. Emotions which arise from the form of the object represented,

with pleasures or pains of admiration.

The æsthetic emotions, or sense of Beauty in sights and sounds; with the corresponding sense of ugliness or deformity.

3. Emotions which arise in comparison of two or more complete objects represented, with pleasures or pains partly of enjoyment, partly of admiration.

Wonder. Surprise. Astonishment.

Terror or Dread. Eeriness.

Joyful Surprise. Mirth.

Curiosity or Logical Instinct.

Ennui, emotional and intellectual.

B

IMAGINATIVE AND DIRECT EMOTIONS.

1. Emotions of 1st class with addition of desire or passion.

2. Emotions which arise in imagination of feelings of the 2nd and

3rd class.

Fancy. Wit. Humour, Grave and Gay. Fun. Irony. Sarcasm. Naiveté.

CHAPTER II.

PART IV. THE REFLECTIVE EMOTIONS.

Sie nahen, sie kommen

Die Himmlischen alle,

Mit Göttern erfüllt sich
Die irdische Halle.

Schiller.

§ 22. 1. THE reflective emotions are so named because they depend upon a previous state of reflective perception. An analysis of reflective perception has been already offered in "Time and Space" § 21. In that §, read together with § 12, it was described as the perception of two things, 1st, of the difference between consciousness in the abstract and the various particular states of consciousness, that is, the distinction between the Subject or Pure Ego and all its objects or moments, whether visible and tangible sensations or other feelings, which together constitute the Empirical Ego, and 2nd, of the difference between that part of the world of objects or feelings, or of the Empirical Ego, which is circumscribed by the body of the reflecting observer, or the Subject, and all other parts of the same world which lie beyond the body, or, in other words, the distinction

Book I. CH. II. PART IV.

$ 22. The phenomena of reflection.

BOOK I.
CH. II.

PART IV.

§ 22. The phenomena of reflection.

between the living body as the abode of feeling, the man or mind himself, and all objects which are not included in that sentient body, that is, between the mind and its objects. Now on these perceptions it is that all the reflective emotions depend; if these perceptions did not exist, neither could those emotions, since their frameworks would be altered. The combination of these perceptions with these emotions is a part of the analysis, meaning, or content, of the emotions; just as, on any psychological theory, the previous existence of the objects of these perceptions would be among their causes or conditions of exist

ence.

2. Now all emotions arise in representation of objects of sensation; and the foregoing remarks will help us to discover in what kind of these objects the emotions of the kind now in question arise. They arise only in those objects in which we perceive or infer traces of a personality or self, either our own or like our own, which we have already learnt to distinguish in reflection. When we stand by other men, we infer from their actions, from the changes of their appearance in sight or sound or other sensation, that they feel and think and reflect as we do, that their bodies are the abodes of consciousness just as our own are; and it is not only the more obvious among external actions or changes, such as gesture and speech, which lead us to infer this, but countless minute actions which arise from emotions of the more delicate and impalpable kinds; and this is the only mode I can think of in which we become aware of the existence of other minds or persons; it is a process of reasoning and inference from the second of the two distinctions mentioned above, that be

tween the mind and its objects. But just as this distinction itself can be explained only by the facts of which it consists being thrown into the crucible, and the discovery by that process of the first distinction, namely, of that between the Subject and its objects generally, so also the explanation of the connection between the second distinction and the inference of other sentient beings drawn from it can only be given by showing a parallel inference drawn from the first distinction, that between the Subject and its objects, the inference, namely, of the existence of the mind inhabiting the body of the observer himself, as distinguished from the whole, of which it is a part, the empirical ego. In other words, we infer, first, that other minds exist, secondly, what they are, from comparison with similar phenomena in our own case, the phenomena which constitute our own mind or person.

3. Although there should be no object in which we inferred the existence of a consciousness like our own, although there should be no mind included among the objects of our own mind, this would not entirely exclude personality from our world of objects; because the remaining objects would all of them be objects of our own reflecting mind, all of them parts of ourself, the objective aspect of our own Subject, which in reflection is itself a person. The existence of separate minds in the world is no more an ultimate fact in consciousness than is the existence of separate tangible and visible remote objects distinct from our own mind. Neither of them are ultimate facts of consciousness, although it seems that psychology starts with the assumption of the one as well as of the other. The bane of philosophy,

BOOK I. CH. II. PART IV.

§ 22. The phenomena of reflection.