is here to be included whatever we are internally conscious of when we are said to think; from the consciousness we have when we think of a red color without having it before our eyes, to the most recondite thoughts of a philosopher or poet. Be it remembered, however, that by a thought is to be understood what passes in the mind itself, and not any object external to the mind, which the person is commonly said to be thinking of. He may be thinking of the sun, or of God, but the sun and God are not thoughts; his mental image, however, of the sun, and his idea of God, are thoughts; states of his mind, not of the objects themselves; and so also is his belief of the existence of the sun, or of God; or his disbelief, if the case be so. Even imaginary objects (which are said to exist only in our ideas) are to be distinguished from our ideas of them. I may think of a hobgoblin, as I may think of the loaf which was eaten yesterday, or of the flower which will bloom to-morrow. But the hobgoblin which never existed is not the same thing with my idea of a hobgoblin, any more than the loaf which once existed is the same thing with my idea of a loaf, or the flower which does not yet exist, but which will exist, is the same with my idea of a flower. They are all, not thoughts, but objects of thought; though at the present time all the objects are alike non-existent.
In like manner, a Sensation is to be carefully distinguished from the object which causes the sensation; our sensation of white from a white object: nor is it less to be distinguished from the attribute whiteness, which we ascribe to the object in consequence of its exciting the sensation. Unfortunately for clearness and due discrimination in considering these subjects, our sensations seldom receive separate names. We have a name for the objects which produce in us a certain sensation: the word white. We have a name for the quality in those objects, to which we ascribe the sensation: the name whiteness. But when we speak of the sensation itself (as we have not occasion to do this often except in our scientific speculations), language, which adapts itself for the most part only to the common uses of life, has provided us with no single-worded or immediate designation; we must employ a circumlocution, and say, The sensation of white, or The sensation of whiteness; we must denominate the sensation either from the object, or from the attribute, by which it is excited. Yet the sensation, though it never does, might very well be conceived to exist, without any thing whatever to excite it. We can conceive it as arising spontaneously in the mind. But if it so arose, we should have no name to denote it which would not be a misnomer. In the case of our sensations of hearing we are better provided; we have the word Sound, and a whole vocabulary of words to denote the various kinds of sounds. For as we are often conscious of these sensations in the absence of any perceptible object, we can more easily conceive having them in the absence of any object whatever. We need only shut our eyes and listen to music, to have a conception of a universe with nothing in it except sounds, and ourselves hearing them: and what is easily conceived separately, easily obtains a separate name. But in general our names of sensations denote indiscriminately the sensation and the attribute. Thus, color stands for the sensations of white, red, etc., but also for the quality in the colored object. We talk of the colors of things as among their properties.
§ 4. In the case of sensations, another distinction has also to be kept in view, which is often confounded, and never without mischievous consequences. This is, the distinction between the sensation itself, and the state
