Analysis of the Phenomena of the Human Mind

by James Mill

It is also to be observed, that when a grand cause of pleasures has been associated with a great many pleasures, and a great many times, the association acquires a peculiar character and strength. The idea of the cause, as cause, is so lost among the innumerable ideas of the pleasures combined with it, that it seems to become the idea of pleasure itself. An instance commonly adduced to illustrate the important class of associations to which this belongs, is that of Money; and a remarkable instance it is. Many are the instances in which the association of pleasures with money constitutes so vehement an affection that it is an overmatch for all others.

In those cases the association which constitutes the motive seems to consist of a single link. The money is the passion; the idea of the action which is to add to it, or prevent its diminution, associated with the passion, constitutes the Motive.

The Motive which leads to the acquisition of wealth, great as is the part which it plays in human life, has no appropriate name. Avarice, Rapacity, like the words Gluttony, and Lust, are only names for cases of excess. It is observable, however, that they have the above-noticed duplicity of meaning; that they are names both of the Motive, and of the Disposition.

We have noticed three states of consciousness into which the idea of a cause of our pleasures enters as a main ingredient: 1. The mere contemplation of it as a cause, past or future; which is called the AFFECTION: 2. The association of an act of ours, as the 267 cause of the cause; which is called the MOTIVE: 3. A readiness to obey this motive, which is called the DISPOSITION.

We have seen, that in regard to Wealth, we had no other name for the first of those states of Consciousness, or the AFFECTION, than the term “Love of Wealth.” It is here of importance to observe, that for the Motive also, or the second of those states, unless in its cases of excess, we have no other name than the name of the affection. We call the Motive also, “love of wealth.” Nor have we any other name for the Disposition. This, therefore, is a case of great confusion. We have but one name for the Affection, for the Motive, and for the Disposition. They are states of consciousness, therefore, perpetually confounded.

Power, as a cause of pleasure, is rather a less distinct and definite idea, than Wealth. The associations formed with it partake of this indistinctness. The Motive which is formed by association of the idea of Power, with that of an act of ours, which is to add to it, is a more vague idea than that formed of the idea of Wealth associated with the ideas of the acts which are to add to it. Our present purpose, however, does not require a minute analysis. The acts by which, in the different degrees in which it is possessed, men are commonly enabled to add to their power, are vulgarly known. Power, like wealth, becomes itself a sort of primary affection. The association with it of acts of ours as causes of its increase, constitutes the state of mind called the Motive.

This Motive receives the name of Ambition; and that name is so applied pretty generally; though its 268 original and more appropriate application seems to be, to great acquisitions of power, or additions made to great acquisitions.

The same duplicity of meaning, which we have so often remarked, meets us here. In whatever sense Ambition is the name of the Motive, it is also a name of the Disposition.

The term “Love of Power,” which we have found to be the name of the Affection, is also applied to the two other states of mind, the Motive, and the Disposition. The three, therefore, Affection, Motive, Disposition, are commonly confounded.

Dignity is a more vague term than even Power; including a still greater number of undefined particulars. But to understand sufficiently the three states of mind which it contributes to form, no further enumeration of those particulars is necessary. The idea of Dignity, as cause, associated with the idea of pleasures as effect, constitutes the state of mind called Affection. The state of mind called affection associated with the idea of an act of ours as cause of the cause, is the state of mind called the Motive. And a facility of being acted upon by the motive, is the Disposition.