is is an unfortunate and inexpressive way of
describing their relation to us. For of all the phenomena present to the
human mind they seem to have most the character of objective existence.
There is no use in asking what is beyond or behind them; we cannot get
rid of them. And to throw the laws of external nature which to us are
the type of the immutable into the subjective side of the antithesis
seems to be equally inappropriate.

c. When in imagination we enter into the closet of the mind and withdraw
ourselves from the external world, we seem to find there more or less
distinct processes which may be described by the words, 'I perceive,' 'I
feel,' 'I think,' 'I want,' 'I wish,' 'I like,' 'I dislike,' 'I fear,'
'I know,' 'I remember,' 'I imagine,' 'I dream,' 'I act,' 'I endeavour,'
'I hope.' These processes would seem to have the same notions attached
to them in the minds of all educated persons. They are distinguished
from one another in thought, but they intermingle. It is possible to
reflect upon them or to become conscious of them in a greater or less
degree, or with a greater or less continuity or attention, and thus
arise the intermittent phenomena of consciousness or self-consciousness.
The use of all of them is possible to us at all times; and therefore
in any operation of the mind the whole are latent. But we are able to
characterise them sufficiently by that part of the complex action which
is the most prominent. We have no difficulty in distinguishing an act
of sight or an act of will from an act of thought, although thought is
present in both of them. Hence the conception of different faculties or
different virtues is precarious, because each of them is passing into
the other, and they are all one in the mind itself; they appear and
reappear, and may all be regarded as the ever-varying phases or aspects
or differences of the same mind or person.

d. Nearest the sense in the scale of the intellectual faculties
is memory, which is a mode rather than a faculty of the mind, and
accompanies all mental operations. There are two principal kinds of it,
recollection and recognition,--recollection in which forgotten things
are recalled or return to the mind, recognition in which the mind finds
itself again among things once familiar. The simplest way in which we
can represent the former to ourselves is by shutting our eyes and trying
to recall in what we term the mind's eye the picture of the
surrounding scene, or