[285] His chapter on the Psychological Theory of Mind is a beautiful case in point, and his concessions there have become so celebrated that they must be quoted for the reader's benefit. He ends the chapter with these words (loc. cit. p. 247): "The theory, therefore, which resolves Mind into a series of feelings, with a background of possibilities of feeling, can effectually withstand the most invidious of the arguments directed against it. But groundless as are the extrinsic objections, the theory has intrinsic difficulties which we have not set forth, and which it seems to me beyond the power of metaphysical analysis to remove....
"The thread of consciousness which composes the mind's phenomenal life consist not only of present sensations, but likewise, in part, of memories and expectations. Now what are these? In themselves, they are present feelings, states of present consciousness, and in that respect not distinguished from sensations. They all, moreover, resemble some given sensations or feelings, of which we have previously had experience. But they are attended with the peculiarity that each of them involves a belief in more than its own present existence. A sensation involves only this; but a remembrance of sensation, even if not referred to any particular date, involves the suggestion and belief that a sensation, of which it is a copy or representation, actually existed in the past; and an expectation involves the belief, more or less positive, that a sensation or other feeling to which it directly refers will exist in the future. Nor can the phenomena involved in these two states of consciousness be adequately expressed, without saying that the belief they include is, that I myself formerly had, or that I myself, and no other, shall hereafter have, the sensations remembered or expected. The fact believed is, that the sensations did actually form, or will hereafter form, part of the self-same series of states, or thread of consciousness, of which the remembrance or expectation of those sensations is the part now present. If, therefore, we speak of the mind as a series of feelings we are obliged to complete the statement by calling it a series of feelings which is aware of itself as past and future; and we are reduced to the alternative of believing that the mind, or Ego, is something different from any series of feelings, or possibilities of them, or of accepting the paradox that something which ex hypothesi is but a series of feelings, can be aware of itself as a series.
"The truth is, that we are here face to face with that final inexplicability, at which, as Sir W. Hamilton observes, we inevitably arrive when we reach ultimate facts; and in general, one mode of stating it only appears more incomprehensible than another, because the whole of human language is accommodated to the one, and is so incongruous with the other that it cannot be expressed in any terms which do not deny its truth. The real stumbling-block is perhaps not in any theory of the fact, but in the fact itself. The true incomprehensibility perhaps is, that something which has ceased, or is not yet in existence, can still be, in a manner, present; that a series of feelings, the infinitely greater part of which is past or future, can be gathered up, as it were, into a simple present conception, accompanied by a belief of reality. I think by far the wisest thing we can do is to accept the inexplicable fact, without any theory of how it takes place; and when we are obliged to speak of it in terms which assume a theory, to use them with a reservation as to their meaning."
In a later place in the same book (p. 561) Mill, speaking of what may rightly be demanded of a theorist, says: "He is not entitled to frame a theory from one class of phenomena, extend it to another class which it does not fit, and excuse himself by saying that if we cannot make it fit, it is because ultimate facts are inexplicable." The class of phenomena which the associationist school takes to frame its theory of the Ego are feelings unaware of each other. The class of phenomena the Ego presents are feelings of which the later ones are intensely aware of those that went before. The two classes do not 'fit,' and no exercise of ingenuity can ever make them fit. No shuffling of unaware feelings can make them aware. To get the awareness we must openly beg it by postulating a new feeling which has it. This new feeling is no 'Theory' of the phenomena, but a simple statement of them; and as such I postulate in the text the present passing Thought as a psychic integer, with its knowledge of so much that has gone before.
[286] Kritik d. reinen Vernunft, 2te Aufl. § 17.
[287] It must be noticed, in justice to what was said above on [page 274] ff., that neither Kant nor his successors anywhere discriminate between the presence of the apperceiving Ego to the combined object, and the awareness by that Ego of its own presence and of its distinctness from what it apperceives. That the Object must be known to something which thinks, and that it must be known to something which thinks that it thinks, are treated by them as identical necessities,—by what logic, does not appear. Kant tries to soften the jump in the reasoning by saying the thought of itself on the part of the Ego need only be potential—"the 'I think' must be capable of accompanying all other knowledge"—but a thought which is only potential is actually no thought at all, which practically gives up the case.
[288] "As regards the soul, now, or the 'I,' the 'thinker,' the whole drift of Kant's advance upon Hume and sensational psychology is towards the demonstration that the subject of knowledge is an Agent." (G. S. Morris, Kant's Critique, etc. (Chicago, 1882), p. 224.)
[289] "In Kant's Prolegomena," says H. Cohen,—I do not myself find the passage,—"it is expressly said that the problem is not to show how experience arises (ensteht), but of what it consists (besteht)." (Kant's Theorie d. Erfahrung (1871), p. 138.)
[290] The contrast between the Monism thus reached and our own psychological point of view can be exhibited schematically thus, the terms in squares standing for what, for us, are the ultimate irreducible data of psychological science, and the vincula above it symbolizing the reductions which post-Kantian idealism performs:
