These abnormal feelings may be explained by supposing that some external influences succeed in reaching our sentiment without exciting our intellect. Considering that intellect is artificial and may be very imperfect, and also that its efficiency depends to some extent on its being less sensitive than the original mental nature, it is reasonable to conclude that subtle emanations from our surroundings may occasionally affect us without exciting the intellectual consciousness. Panic, inspiration, mesmerism, and other 'occult' influences are probably due to this cause. If we further assume that sentiments so excited may then, by association, excite appropriate ideas in the intellect of the recipient, we have a likely explanation of what is called 'thought-transference.' Since ideas excite emotions, it is reasonable to suppose that feelings may excite ideas, or even the illusion that objects are being perceived.
XI—COMPARISON
Most ideas, except the particular (which are copies of single objects), are associated with a consciousness of resemblance and difference which arises in the following manner.
When new experience simply revives the imprint of a former experience we call it the same object or objects, though it is not numerically the same, being different at least in time. If a totally new imprint is made in the mind the experience is quite novel or strange, but we do not call it different.
Experience is usually neither quite the same as before nor quite strange, which means that the present noumenon has partially revived an old imprint and made a partially new one.
In this case we have a quadruple consciousness. There is first the present object; next the recollection of the object originally associated with the same imprint; thirdly, a consciousness of resemblance between the new and the old (the present object and the recollected idea) in so far as the imprints coincide, and (fourthly) a sense of difference in so far as they disagree. The limitation of resemblance gives rise to the sense of difference—a negative consciousness—and the shock of difference emphasises the resemblance. This is Comparison, the common basis of Generalisation and Imagination.
[6:] As if the image had the form of a stencil.
[7:] Locke, Essay on the Understanding, ii. x. 5.
[8:] Exam. of Hamilton's Philosophy, p. 212-3.
[9:] I append Spinoza's list, and print in italics the sentiments that appear to me to be emotions as distinguished from feelings. Desire—Pleasure—Pain—Wonder—Contempt—Love—Hate—Inclination—Aversion—Devotion—Derision—Hope—Fear—Confidence—Despair—Joy—Grief—Pity—Approval—Indignation—Overesteem—Disparagement—Envy—Mercy (or goodwill)—Self-contentment—Humility—Repentance—Pride—Dejection—Honour—Shame—Regret—Emulation—Thankfulness—Benevolence—Anger—Revenge—Cruelty—Daring—Cowardice—Consternation—Civility (or deference)—Ambition—Luxury—Drunkenness—Avarice—Lust. Pollock's Spinoza, ch. vii.
GENERALISATION
