Analysis of the Phenomena of the Human Mind

by James Mill

I think it must be admitted, that when we can represent to ourselves in imagination either of two conflicting suppositions, one of which we believe, and disbelieve the other, neither of the associations can be inseparable; and there must therefore be in the fact of Belief, which exists in only one of the two cases, something for which inseparable association does not account. We seem to have again come up, on a different side, to the difficulty which we felt in the discussion of Memory, in accounting for the distinction between a fact remembered, and the same fact imagined. There is a close parallelism between 412 the two problems. In both, we have the difference between a fact and a representation in imagination; between a sensation, or combination of sensations, and an idea, or combination of ideas. This difference we all accept as an ultimate fact. But the difficulty is this. Let me first state it as it presents itself in the case of Memory. Having in our mind a certain combination of ideas, in a group or a train, accompanying or succeeding one another; what is it which, in one case, makes us recognize this group or train as representing a group or train of the corresponding sensations, remembered as having been actually felt by us, while in another case we are aware that the sensations have never occurred to us in a group or train corresponding to that in which we are now having the ideas? This is the problem of Memory. Let me now state the problem of Belief, when the belief is not a case of memory. Here also we have ideas connected in a certain order in our own mind, which makes us think of a corresponding order among the sensations, and we believe that this similar combination of the sensations is a real fact: i.e., whether we ever felt it or not, we confidently expect that we should feel it under certain given conditions. In Memory, we believe that the realities in Nature, the sensations and combinations of sensations presented to us from without, have occurred to us in an order which agrees with that in which we are representing them to ourselves in thought: in those cases of Belief which are not cases of Memory, we believe, not that they have occurred, but that they would have occurred, or would occur, in that order.

What is it that takes place in us, when we recognize that there is this agreement between the order of our ideas and the order in which we either had or might have had the sensations which correspond to them—that the order of the ideas represents a similar order either in our actual sensations, or in those which, under some given circumstances, we should have reason to expect? What, in short, is the difference to our minds between thinking of a reality, and representing to ourselves an imaginary picture? I confess that I can perceive no escape from the opinion that the distinction is ultimate and primordial. 413 There is no more difficulty in holding it to be so, than in holding the difference between a sensation and an idea to be primordial. It seems almost another aspect of the same difference. The author himself says, in the chapter on Memory, that, a sensation and an idea being different, it is to be expected that the remembrance of having had a sensation should be different from the remembrance of having had an idea, and that this is a sufficient explanation of our distinguishing them. If this, then, is an original distinction, why should not the distinction be original between the remembrance of having had a sensation, and the actually having an idea (which is the difference between Memory and Imagination); and between the expectation of having a sensation, and the actually having an idea (which is the difference between Belief and Imagination)? Grant these differences, and there is nothing further to explain in the phenomenon of Belief. For every belief is either the memory of having had a sensation (or other feeling), or the expectation that we should have the sensation or feeling in some given state of circumstances, if that state of circumstances could come to be realized.

II.

That all belief is either Memory or Expectation, will be clearly seen if we run over all the different objects of Belief. The author has already done so, in order to establish his theory; and it is now necessary that we should do the same.

The objects of Belief are enumerated by the author in the following terms:—1. Events, real existences. 2. Testimony. 3. The truth of propositions. He intended this merely as a rough grouping, sufficient for the purpose if it includes everything: for it is evident that the divisions overlap one another, and it will be seen presently that the last two are but cases of the first.

Belief in events he further divides into belief in present events, in past events, and in future events. Belief in present events he subdivides into belief in immediate existences present to my senses, and belief in immediate existences not present 414 to my senses. We see by this that he recognises no difference, in a metaphysical sense, between existences and events, because he regards, with reason, objects as merely the supposed antecedents of events. The distinction, however, requires to be kept up, being no other than the fundamental difference between simultaneousness, and succession or change.

Belief in immediate existences present to my senses, is either belief in my sensations, or belief in external objects. Believing that I feel what I am at this moment feeling, is, as the author says, only another name for having the feeling; with the idea, however, of Myself, associated with it; of which [hereafter].

The author goes on to analyse Belief in external objects present to our senses; and he resolves it into a present sensation, united by an irresistible association with the numerous other sensations which we are accustomed to receive in conjunction with it. The Object is thus to be understood as a complex idea, compounded of the ideas of various sensations which we have, and of a far greater number of sensations which we should expect to have if certain contingencies were realized. In other words, our idea of an object is an idea of a group of possibilities of sensation, some of which we believe we can realize at pleasure, while the remainder would be realized if certain conditions took place, on which, by the laws of nature, they are dependent. As thus explained, belief in the existence of a physical object, is belief in the occurrence of certain sensations, contingently on certain previous conditions. This is a state of mind closely allied to Expectation of sensations. For—though we use the name Expectation only with reference to the future, and even to the probable future—our state of mind in respect to what may be future, and even to what might have been future, is of the same general nature, and depends on the same principles, as Expectation. I believe that a certain event will positively happen, because the known conditions which always accompany it in experience have already taken place. I believe that another event will certainly happen if the known conditions which always accompany it take place, and those conditions I can produce when I please. I believe 415 that a third event will happen if its conditions take place, but I must wait for those conditions; I cannot realize them at pleasure, and may never realize them at all. The first of these three cases is positive expectation, the other two are conditional expectation. A fourth case is my belief that the event would have happened at any former time if the conditions had taken place at that time. It is not consonant to usage to call this Expectation, but, considered as a case of belief, there is no essential difference between it and the third case. My belief that I should have heard Cicero had I been present in the Forum, and my belief that I shall hear Mr. Gladstone if I am present in the House of Commons, can nowise be regarded as essentially different phenomena. The one we call Expectation, the other not, but the mental principle operative in both these cases of belief is the same.

The author goes on to say, that the belief that we should have the sensations if certain conditions were realized, that is, if we had certain other sensations, is merely an inseparable association of the two sets of sensations with one another, and their inseparable union with the idea of ourselves as having them. But I confess it seems to me that all this may exist in a case of simple imagination. The author would himself admit that the complex idea of the object, in all its fulness, may be in the mind without belief. What remains is its association with the idea of ourselves as percipients. But this also, I cannot but think, we may have in the case of an imaginary scene, when we by no means believe that any corresponding reality exists. Does the idea of our own personality never enter into the pictures in our imagination? Are we not ourselves present in the scenes which we conjure up in our minds? I apprehend we are as constantly present in them, and as conscious of our presence, as we are in contemplating a real prospect. In either case the vivacity of the other impressions eclipses, for the most part, the thought of ourselves as spectators, but not more so in the imaginary, than in the real, spectacle.

It appears to me, then, that to account for belief in external 416 objects, we must postulate Expectation; and since all our expectations, whether positive or contingent, are a consequence of our Memory of the past (as distinguished from a representation in fancy), we must also postulate Memory. The distinction between a mere combination of ideas in thought, and one which recals to us a combination of sensations as actually experienced, always returns on our hands as an ultimate postulate.