vement simply by wishing to do so; he
has no Equivalents in his mind to proceed upon. But as he learns the
action, gradually striking the proper movements one by one--oftenest
by imitation, as we will see later on--he stores the necessary
Equivalents up in his memory, and afterward only needs to think how
the movements feel or look, or how words sound, to be able to make
the movements or speak the words forthwith.

III. Introspection finds another great class of conditions in
experience, again on the receptive side--conditions which convert the
mind from the mere theatre of indifferent changes into the vitally
interested, warmly intimate thing which our mental life is to each of
us. This is the sphere of Feeling. We may see without more ado that
while we are receiving sensations and thoughts and suggestions, and
acting upon them in the variety of ways already pointed out, we
ourselves are not indifferent spectators of this play, this
come-and-go of processes. We are directly implicated; indeed, the very
sense of a self, an ego, a me-and-mine, in each consciousness, arises
from the fact that all this come-and-go is a personal growth. The mind
is not a mere machine doing what the laws of its action prescribe. We
find that nothing happens which does not affect the mind itself for
better or for worse, for richer or for poorer, for pleasure or for
pain; and there spring up a series of attitudes of the mind itself,
according as it is experiencing or expecting to experience what to it
is good or bad. This is, then, the great meaning of Feeling; it is the
sense in the mind that it is itself in some way influenced for good or
for ill by what goes on within it. It stands midway between thought
and action. We feel with reference to what we think, and we act
because we feel. All action is guided by feeling.

Feeling shows two well-marked characters: first, the Excitement of
taking a positive attitude; and, second, the Pleasure or Pain that
goes with it.

Here, again, it may suffice to distinguish the stages which arise as
we go from the higher to the lower, from the life of Sensation and
Perception up to that of Thought. This was our method in both of the
other phases of the mental life--Knowledge and Action. Doing this,
therefore, in the case of Feeling also, we find different terms
applied to the different phases of feeling. In the lowest sort of
mental life, as we may suppose the helpless newborn child to have it,
and as we