remember that mechanical laws are nothing but acquired habits, like all the regularities of mind, including the tendency to take habits, itself; and that this action of habit is nothing but generalization, and generalization is nothing but the spreading of feelings. But the question is, how do general ideas appear in the molecular theory of protoplasm?
The consciousness of a habit involves a general idea. In each action of that habit certain atoms get thrown out of their orbit, and replaced by others. Upon all the different occasions it is different atoms that are thrown off, but they are analogous from a physical point of view, and there is an inward sense of their being analogous. Every time one of the associated feelings recurs, there is a more or less vague sense that there are others, that it has a general character, and of about what this general character is. We ought not, I think, to hold that in protoplasm habit never acts in any other than the particular way suggested above. On the contrary, if habit be a primary property of mind, it must be equally so of matter, as a kind of mind. We can hardly refuse to admit that wherever chance motions have general characters, there is a tendency for this generality to spread and to perfect itself. In that case, a general idea is a certain modification of consciousness which accompanies any regularity or general relation between chance actions.
The consciousness of a general idea has a certain "unity of the ego," in it, which is identical when it passes from one mind to another. It is, therefore, quite analogous to a person; and, indeed, a person is only a particular kind of general idea. Long age, in the Journal of Speculative
