[187] On the relation between Psychology and General Philosophy, see G. C. Robertson, 'Mind,' vol. viii, p. 1, and J. Ward, ibid. p. 153; J. Dewey ibid. vol. ix, p. 1.
[188] Compare some remarks in Mill's Logic, bk. i, chap. iii, §§ 2, 3.
[189] Logic, § 40.
[190] Psychologie, bk. ii, chap. iii, §§ 1, 2.
[191] Cours de Philosophie Positive, i, 34-8.
[192] Auguste Comte and Positivism, 3d edition (1882), p. 64.
[193] Wundt says: "The first rule for utilizing inward observation consists in taking, as far as possible, experiences that are accidental, unexpected, and not intentionally brought about.... First it is best as far as possible to rely on Memory and not on immediate Apprehension.... Second, internal observation is better fitted to grasp clearly conscious states, especially voluntary mental acts: such inner processes as are obscurely conscious and involuntary will almost entirely elude it, because the effort to observe interferes with them, and because they seldom abide in memory." (Logik, ii, 432.)
[194] In cases like this, where the state outlasts the act of naming it, exists before it, and recurs when it is past, we probably run little practical risk of error when we talk as if the state knew itself. The state of feeling and the state of naming the feeling are continuous, and the infallibility of such prompt introspective judgments is probably great. But even here the certainty of our knowledge ought not to be argued on the a priori ground that percipi and esse are in psychology the same. The states are really two; the naming state and the named state are apart; 'percipi is esse' is not the principle that applies.
[195] J. Mohr: Grundlage der Empirischen Psychologie (Leipzig, 1882), p. 47.
[196] In English we have not even the generic distinction between the-thing-thought-of and the-thought-thinking-it, which in German is expressed by the opposition between Gedachtes and Gedanke, in Latin by that between cogitatum and cogitatio.