THE STREAM OF THOUGHT.
We now begin our study of the mind from within. Most books start with sensations, as the simplest mental facts, and proceed synthetically, constructing each higher stage from those below it. But this is abandoning the empirical method of investigation. No one ever had a simple sensation by itself. Consciousness, from our natal day, is of a teeming multiplicity of objects and relations, and what we call simple sensations are results of discriminative attention, pushed often to a very high degree. It is astonishing what havoc is wrought in psychology by admitting at the outset apparently innocent suppositions, that nevertheless contain a flaw. The bad consequences develop themselves later on, and are irremediable, being woven through the whole texture of the work. The notion that sensations, being the simplest things, are the first things to take up in psychology is one of these suppositions. The only thing which psychology has a right to postulate at the outset is the fact of thinking itself, and that must first be taken up and analyzed. If sensations then prove to be amongst the elements of the thinking, we shall be no worse off as respects them than if we had taken them for granted at the start.
The first fact for us, then, as psychologists, is that thinking of some sort goes on. I use the word thinking, in accordance with what was said on [p. 186], for every form of consciousness indiscriminately. If we could say in English 'it thinks,' as we say 'it rains 'or 'it blows,' we should be stating the fact most simply and with the minimum of assumption. As we cannot, we must simply say that thought goes on.
FIVE CHARACTERS IN THOUGHT.
How does it go on? We notice immediately five important characters in the process, of which it shall be the duty of the present chapter to treat in a general way:
1) Every thought tends to be part of a personal consciousness.
2) Within each personal consciousness thought is always changing.
3) Within each personal consciousness thought is sensibly continuous.
4) It always appears to deal with objects independent of itself.
5) It is interested in some parts of these objects to the exclusion of others, and welcomes or rejects—chooses from among them, in a word—all the while.