the suggestion of thought by thought, whereas the operations which it determines are mainly in and upon either an unconscious part or an unconscious accessory of the mind: the connections and order of consciousnesses which it determines being mere effects of latent operations. The operations are evidence of the existence of an unconscious part or accessory of mind which bears to consciousness such a relation as the magic lantern bears to the pictorial disc it casts upon the screen. All the figures in the disc and all its pictorial changes are effects of the lantern and of changes wrought in it, and all the objects in the field of consciousness and all their changes are effects of the part or accessory and of its changes. No figure in the disc is in the relation of cause to any other figure, and although many consciousnesses are remote causes of others, no consciousness is a proximate cause of another. Visual perception of solidity exemplifies the bearing of the law of redintegration. Concurrent vision and touch give an object as being of a certain colour and solid. Afterwards, when the like of the colour bears on the eye without any concurrent tactile experience, the object is apprehended as solid. in the second perception, the symbol of the colour does not precede that of the solidity; they obtain simultaneously; therefore the action of the external cause of the perception whereby the redintegrative work is wrought must have been upon a mental part or accessory outside the pale of consciousness. It is not the symbol of the colour which suggests that of the solidity, as Sir William Hamilton's theory pretends, but a latent action upon some such mental part or accessory as Physiology has found the encephalic and nervous system to be.

Now,

3. Connections and sequences of mental symbols are not the only products of redintegration. It connects mental event with the motions and attitudes of the body. I shall show, by-and-by, that trains of cerebrations underlie and cause the train of ideas, so that both are subject to the law of redintegration. Skill is the offspring of redintegration, which disposes the organs to produce automatically the whole of a series of actions intentionally begun, if the actions have been repeatedly otherwise performed, e.g. walking to a given place according to intention when the mind is otherwise occupied, knitting, spinning, sometimes playing the piano in sleep, reporting while asleep in the House of Commons (a fact authenticated by Dr. Carpenter), etc.

CHAPTER VII.

GENERAL SYNTHESIS.

XLVII.

1. As I shall have occasion to employ the term, general synthesis, before I define Kind and Essence, and the order of definition requires that kind and essence be defined in advance of what I term general synthesis, I give in this chapter an explanation of the meaning which I annex to the term, an explanation which, although in its right place it is a definition, makes no pretension here to scientific exactness.

2. The mental act which generates a beginning of knowledge, whether conscious or unconscious, that individuals of one kind are to those of another in the relation of subject to attribute, may be termed "general synthesis." It is not pretended that the term truly describes what is wrought by the act it denotes, it is merely figurative and technical. When an Englishman in Scotland discovers, by his own experience, that Scotchmen are shrewd, he seems to put together in the relation of subject to attribute the concept that serves as sample of the kind, Scotchmen, and that which serves as sample of the kind, shrewdness or shrewd

nesses. This seeming of synthesis of concepts suggests the figurative name, "general synthesis."

3. General synthesis may be either conscious or unconscious. The first physicist who saw a diamond burn underwent a conscious general synthesis in the judgment, All diamonds are combustible. The general synthesis of the burned child is an example of unconscious general synthesis. Repeated inattentive and undiscriminating discernments of connections of events, e.g. of that of rain with a certain appearance of clouds, sometimes beget an unconscious general synthesis, e.g. that clouds of that appearance are subjects of a condition of imminent rain. The discernments so modify the mind that the general synthesis might obtain either consciously or unconsciously. An accident conjunctive with the completion of the modifying process might make the synthesis conscious; without such an accident the synthesis must obtain unconsciously. Unconscious knowledge of physiognomical indications, and of symptoms, and an unconscious equivalent of weather-wisdom, obtain in this way. The knowledge manifests itself for the most part in individual instances, scarcely ever in general judgments. The subject knows, he cannot tell why, that such or such a person is untrustworthy, or has such or such a malady, or that it is about to rain or clear. Something, he knows not what, in the person or the sky, informs him; the person or sky is significant, although the difference that makes it so is undiscerned.

CHAPTER VIII.

RETROSPECT.

XLVIII.

1. RETROSPECT is discernment of what is given as being the whole or a part of the obvious past or as having belonged to the obvious past, e.g. the time antecedent to Cosmos, the foundation of Rome, Cæsar, a past experience of the subject. Retrospects comprehend a remarkable species which deserves a monopoly of the name, remembrance, viz. retrospect that seems to be immediate discernment of a past event undergone by the subject. The seeming is obviously inconsistent, but none the less a valid differentia. I shall restrict to this signification my use of the term, Remembrance, and correspondingly that of the term, Memory. Memory I understand to be the faculty of remembrance. According to Sir William Hamilton, "Memory is the power of retaining knowledge in the mind, but out of consciousness." 1 This is clearly a wide departure from the common idea of remembrance and memory, and by no means an improvement. It supposes a man to be remembering what he is not thinking about, e.g. the foundation of Rome or the 1 Lectures on Metaphysics. Lecture XX.