and therefore already as the partial fulfilment of a purpose. Now this purpose, just in so far as it gets a present conscious embodiment in the contents and in the form of the complex state called the idea, constitutes what I shall hereafter call the Internal Meaning of the Idea. Or, to repeat, the state or complex of states called the idea, presents to consciousness the expressed although in general the incomplete fulfilment of a purpose. In presence of this fulfilment, one could, as it were, consciously say: “That is what I want, and just in so far I have it. The purpose of singing or of imagining the melody is what I want fulfilled; and, in this musical idea, I have it at least partially fulfilled.” Well, this purpose, when viewed as fulfilled through the state called the idea, is the internal meaning of the idea. Or yet once more, — to distinguish our terms a little more sharply, — in advance of the presence of the idea in consciousness, one could abstractly speak of the purpose as somewhat not yet fulfilled. Hereupon let there come the idea as the complex of conscious states, the so-called act wherein this purpose gets, as it were, embodied, and relatively speaking, accomplished. Then, finally, we shall have the internal meaning of the idea, and this internal meaning of the completed idea is the purpose viewed as so far embodied in the idea, the soul, as it were, which the idea gives body. Any idea then, viewed as a collection of states, must have its internal meaning, since, being an idea, it does in some degree embody its purpose. And our two terms, “purpose embodied in the idea,” and “internal meaning of the idea,” represent the same subject-matter viewed in two aspects. The purpose which the idea, when it comes, is to fulfil,
