[257] See, for a charming passage on the Philosophy of Dress, H. Lotze's Microcosmus, Eng. tr. vol. i, p. 592 ff.
[258] "Who filches from me my good name," etc.
[259] "He who imagines commendation and disgrace not to be strong motives on men ... seems little skilled in the nature and history of mankind; the greatest part whereof he shall find to govern themselves chiefly, if not solely, by this law of fashion; and so they do that which keeps them in reputation with their company, little regard the laws of God or the magistrate. The penalties that attend the breach of God's laws some, nay, most, men seldom seriously reflect on; and amongst those that do, many, whilst they break the laws, entertain thoughts of future reconciliation, and making their peace for such breaches: and as to the punishments due from the laws of the commonwealth, they frequently flatter themselves with the hope of impunity. But no man escapes the punishment of their censure and dislike who offends against the fashion and opinion of the company he keeps, and would recommend himself to. Nor is there one in ten thousand who is stiff and insensible enough to bear up under the constant dislike and condemnation of his own club. He must be of a strange and unusual constitution who can content himself to live in constant disgrace and disrepute with his own particular society. Solitude many men have sought and been reconciled to; but nobody that has the least thought or sense of a man about him can live in society under the constant dislike and ill opinion of his familiars and those he converses with. This is a burden too heavy for human sufferance: and he must be made up of irreconcilable contradictions who can take pleasure in company and yet be insensible of contempt and disgrace from his companions." (Locke's Essay, book ii, ch. xxviii, § 12.)
[260] For some farther remarks on these feelings of movement see the [next chapter].
[261] Wundt's account of Self-consciousness deserves to be compared with this. What I have called 'adjustments' he calls processes of 'Apperception.' "In this development (of consciousness) one particular group of percepts claims a prominent significance, namely, those of which the spring lies in ourselves. The images of feelings we get from our own body, and the representations of our own movements distinguish themselves from all others by forming a permanent group. As there are always some muscles in a state either of tension or of activity it follows that we never lack a sense, either dim or clear, of the positions or movements of our body.... This permanent sense, moreover, has this peculiarity, that we are aware of our power at any moment voluntarily to arouse any one of its ingredients. We excite the sensations of movement immediately by such impulses of the will as shall arouse the movements themselves; and we excite the visual and tactile feelings of our body by the voluntary movement of our organs of sense. So we come to conceive this permanent mass of feeling as immediately or remotely subject to our will, and call it the consciousness of ourself. This self-consciousness is, at the outset, thoroughly sensational,... only gradually the second-named of its characters, its subjection to our will, attains predominance. In proportion as the apperception of all our mental objects appears to us as an inward exercise of will, does our self-consciousness begin both to widen itself and to narrow itself at the same time. It widens itself in that every mental act whatever comes to stand in relation to our will; and it narrows itself in that it concentrates itself more and more upon the inner activity of apperception, over against which our own body and all the representations connected with it appear as external objects, different from our proper self. This consciousness, contracted down to the process of apperception, we call our Ego; and the apperception of mental objects in general, may thus, after Leibnitz, be designated as the raising of them into our self-consciousness. Thus the natural development of self-consciousness implicitly involves the most abstract forms in which this faculty has been described in philosophy; only philosophy is fond of placing the abstract ego at the outset, and so reversing the process of development. Nor should we overlook the fact that the completely abstract ego [as pure activity], although suggested by the natural development of our consciousness, is never actually found therein. The most speculative of philosophers is incapable of disjoining his ego from those bodily feelings and images which form the incessant background of his awareness of himself. The notion of his ego as such is, like every notion, derived from sensibility, for the process of apperception itself comes to our knowledge chiefly through those feelings of tension [what I have above called inward adjustments] which accompany it." (Physiologische Psychologie, 2te Aufl. Bd. ii, pp. 217-19.)
[262] The only exception I know of is M. J. Souriau, in his important article in the Revue Philosophique, vol. xxi, p. 449. M. Souriau's conclusion is 'que la conscience n'existe pas' (p. 472).
[263] See the excellent remarks by Prof. Bain on the 'Emotion of Power' in his 'Emotions and the Will.'
[264] Cf. Carlyle: Sartor Resartus, 'The Everlasting Yea.' "I tell thee, blockhead, it all comes of thy vanity; of what thou fanciest those same deserts of thine to be. Fancy that thou deservest to be hanged (as is most likely), thou wilt feel it happiness to be only shot: fancy that thou deservest to be hanged in a hair halter, it will be a luxury to die in hemp.... What act of legislature was there that thou shouldst be happy? A little while ago thou hadst no right to be at all." etc., etc.
[265] T. W. Higginson's translation (1866), p. 105.