anything, without having laid the foundation of such desire in the existence of some antecedent emotion. And this is not only the matter of fact which, as the mind is actually constituted, is presented to our notice, but we cannot well conceive how it could be otherwise. To desire a thing which utterly fails to excite within us the least emotion of pleasure, seems to be a sort of solecism or absurdity in nature; in other words, it seems to be impossible, from the nature of things, under any conceivable circumstances. At any rate, it is not possible, as the mind is actually constituted, whatever might have been the fact if the mind had been constituted differently.

247. Classification of the moral sensibilities.

If we look at the conscientious or Moral sensibilities, we find that they divide themselves in a manner entirely analogous to the division which is found to exist in the Natural. The first class of mental states which presents itself to our notice under this general head, is that of moral Emotions; corresponding in the place which they occupy in relation to the Intellect, as well as in some other respects, to the natural emotions. The moral emotions are followed by another class of moral feelings, which may be designated as Obligatory feelings, or feelings of moral obligation; which hold the same relation to the moral emotions which the Desires do to the natural emotions. If we had not moral emotions, (that is to say, feelings of moral approval and disapproval,) it would not be possible for us to feel under moral obligation in any case whatever; the latter state of the mind being obviously dependent on the former.-It will be noticed, that in this place we scarcely do more than simply state the fact of this subordinate classification, without entering into minute explanations. The precise relation which the two departments of our moral nature sustain to each other will be more fully stated and clearly understood, when, in their proper place, they come particularly under examination.

THE SENSIBILITIES.

PART FIRST.

NATURAL OR PATHEMATIC SENSIBILITIES.

NATURAL OR PATHEMATIC SENTIMENTS.

CLASS FIRST.

EMOTIONS OR EMOTIVE STATES OF THE MIND.

CHAPTER 1.

NATURE OF THE EMOTIONS.

§ 248. We have a knowledge of emotions by consciousness. IN prosecuting the examination of the Sensibilities, in accordance with the plan which has been marked out in the Introduction, we begin with the Emotions. It is, of course, implied in the arrangement we have made, which assigns them a distinct place, that this class of mental states has a nature and characteristics of its own, in virtue of which they are distinguished from all others. At the same time, it cannot be denied that it is extremely difficult to explain by mere words what that precise nature is. We do not suppose, indeed, that any one is ignorant of what is meant when we have occasion to speak of an emotion, whether it be an emotion of melancholy, of cheerfulness, of surprise, or of some other kind. But, whatever may be the fact as to our knowledge, it is unquestionable that we are unable to give a verbal explanation of them, in themselves considered.

In this respect they are like all other states of the mind, which are truly simple. The fact of their entire simplicity necessarily renders them undefinable; because a definition implies a separation of the thing defined into parts. So that we are dependent for a knowledge of the interior and essential nature of emotions, not upon verbal explanations and definitions, which are inadequate to the communication of such knowledge, but upon Consciousness. It is a species of knowledge which the soul reveals to itself by its own act, directly and immediately. While, therefore, we do not profess to define emotions, in any proper and legitimate sense of defining, we may commend them without impropriety to each one's internal examination. And certainly we may rely upon the intimations which consciousness, when properly interrogated, can hardly fail to disclose in this case as well as in others.

§ 249. The place of emotions, considered in reference to other mental acts.

Although, in attempting to give some idea of Emotions, we are obliged, for a knowledge of them, in themselves considered, to refer each one to his own consciousness, we may nevertheless mention some circumstances which throw an indirect light on them; and, at any rate, render more clear to our perception the relation which they sustain to other mental states. The first circumstance which we propose to indicate has reference to the position which they occupy; (of course it will be understood that we mean their position, not in the material sense of the *term, but in time or succession.) It will be found, on examination, to be the fact, as we have already had occasion to suggest, that Emotions always occupy a place between intellections or acts of the intellect and the desires, if they are natural emotions; and between intellections and feelings of moral obligation, if they are moral emotions. That they are subsequent to intellections, we believe must be abundantly clear. It is as obvious as any axiom of geometry, that we cannot have any feeling, any emotion, in respect to that, whatever it is, which we have no knowledge of.

In regard to the Desires, it is true, that, like the emotions, they are subsequent to the perceptive and cognitive acts; but it is well understood that they are not in immediate proximity with them. It is perfectly obvious, that no act of perception or of cognition in any shape can lay the foundation for a desire, unless the object of perception is pleasant to us; in other words, unless it excites within us pleasant emotions. For, whenever we speak of a thing as pleasant to us, we certainly involve the fact that we have pleasant emotions in view of it.-Nor, furthermore, can any perceptive or intellectual act lay the foundation for Obligatory feelings (that is to say, feelings of moral obligation) without the intervention and aid of moral emotions. It may be regarded as self-evident, that we never could feel under moral obligation to do or not to do a thing, unless the thing to be done or not to be done had first excited within us an emotion of approval or disapproval. So that the desires, and those