To the same region of speculation belongs all that can be said respecting the distinction which the German metaphysicians and their French and English followers so elaborately draw between the acts of the mind and its merely passive states; between what it receives from, and what it gives to, the crude materials of its experience. I am aware that with reference to the view which those writers take of the primary elements of thought and knowledge, this distinction is fundamental. But for the present purpose, which is to examine, not the original groundwork of our knowledge, but how we come by that portion of it which is not original; the difference between active and passive states of mind is of secondary importance. For us, they all are states of mind, they all are feelings; by which, let it be said once more, I mean to imply nothing of passivity, but simply that they are psychological facts, facts which take place in the mind, and are to be carefully distinguished from the external or physical facts with which they may be connected either as effects or as causes.
§ 5. Among active states of mind, there is, however, one species which merits particular attention, because it forms a principal part of the connotation of some important classes of names. I mean volitions, or acts of the will. When we speak of sentient beings by relative names, a large portion of the connotation of the name usually consists of the actions of those beings; actions past, present, and possible or probable future. Take, for instance, the words Sovereign and Subject. What meaning do these words convey, but that of innumerable actions, done or to be done by the sovereign and the subjects, to or in regard to one another reciprocally? So with the words physician and patient, leader and follower, tutor and pupil. In many cases the words also connote actions which would be done under certain contingencies by persons other than those denoted: as the words mortgagor and mortgagee, obligor and obligee, and many other words expressive of legal relation, which connote what a court of justice would do to enforce the legal obligation if not fulfilled. There are also words which connote actions previously done by persons other than those denoted either by the name itself or by its correlative; as the word brother. From these instances, it may be seen how large a portion of the connotation of names consists of actions. Now what is an action? Not one thing, but a series of two things: the state of mind called a volition, followed by an effect. The volition or intention to produce the effect, is one thing; the effect produced in consequence of the intention, is another thing; the two together constitute the action. I form the purpose of instantly moving my arm; that is a state of my mind: my arm (not being tied or paralytic) moves in obedience to my purpose; that is a physical fact, consequent on a state of mind. The intention, followed by the fact, or (if we prefer the expression) the fact when preceded and caused by the intention, is called the action of moving my arm.
§ 6. Of the first leading division of namable things, viz., Feelings or States of Consciousness, we began by recognizing three subdivisions; Sensations, Thoughts, and Emotions. The first two of these we have illustrated at considerable length; the third, Emotions, not being perplexed by similar ambiguities, does not require similar exemplification. And, finally, we have found it necessary to add to these three a fourth species, commonly known by the name Volitions. We shall now proceed to the two remaining classes of namable things; all things which are regarded as external to the
