The first and foremost concrete fact which every one will affirm to belong to his inner experience is the fact that consciousness of some sort goes on. 'States of mind' succeed each other in him. If we could say in English 'it thinks,' as we say 'it rains' or 'it blows,' we should be stating the fact most simply and with the minimum of assumption. As we cannot, we must simply say that thought goes on.
....How does it go on? We notice immediately four important characters in the process, of which it shall be the duty of the present chapter to treat in a general way :
1) Every 'state' tends to be part of a personal consciousness. 2) Within each personal consciousness states are always changing. 3) Each personal consciousness is sensibly continuous. 4) It is interested in some parts of its object to the exclusion of others, and welcomes or rejects -- chooses from among them, in a word -- all the while.
In considering these four points successively, we shall have to plunge in medias res as regards our nomenclature and use psychological terms which can only be adequately defined in later chapters of the book. But every one knows what the terms mean in a rough way; and it is only in a rough way that we are now to take them. This chapter is like a painter's first charcoal sketch upon his canvas, in which no niceties appear.
[Personal Nature of Consciousness]
When I say every 'state' or 'thought' is part of a personal consciousness, 'personal consciousness' is one of the terms in question. Its meaning we know so long as no one asks us to define it, but to give an accurate account of it is the most difficult of philosophic tasks. This task we must, confront in the next chapter; here a preliminary word will suffice.
In this room -- this lecture-room, say -- there are a multitude of thoughts, yours and mine, some of which cohere mutually, and some not. They are as little each-for-itself and reciprocally independent as they are all-belonging-together. They are neither: no one of them is separate, but each belongs with certain others and with none beside. My thought belongs with my other thoughts, and your thought with your other thoughts. Whether anywhere in the room there be a mere thought, which is nobody's thought, we have no means of ascertaining, for we have no experience of its like. The only states of consciousness that we naturally deal with are found in personal consciousness, minds, selves, concrete particular I's and you's.
Each of these minds keeps its own thoughts to itself. There is no giving or bartering between them. No thought even comes into direct sight of a thought in another personal consciousness than its own. Absolute insulation, irreducible pluralism, is the law. It seems as if the elementary psychic fact were not thought or this thought or that thought, but my thought, every thought being owned. Neither contemporaneity, nor proximity in space, nor similarity of quality and content are able to fuse thoughts together which are sundered by this barrier of belonging to different personal minds. The breaches between such thoughts are the most absolute breaches in nature. Every one will recognize this to be true, so long as the existence of something corresponding to the term 'personal mind' is all that is insisted on, without any particular view of its nature being implied. On these terms the personal self rather than the thought might be treated as the immediate datum in psychology. The universal conscious fact is not 'feelings and thoughts exist,' but 'I think' and 'I feel.' No psychology, at any rate, can question the existence of personal selves. Thoughts connected as we feel them to be connected are what we mean by personal selves. The worst a psychology can do is so to interpret the nature of these selves as to rob them of their worth.
[Consciousness in Constant Change]
Consciousness is in constant change. I do not mean by this to say that no one state of mind has any duration -- even if true, that would be hard to establish. What I wish to lay stress on is this, that no state once gone can recur and be identical with what it was before. Now we are seeing, now hearing; now reasoning, now willing; now recollecting, now expecting; now loving, now hating; and in a hundred other ways we know our minds to be alternately engaged....
....The grass out of the window now looks to me of the same green in the sun as in the shade, and yet a painter would have to paint one part of it dark brown, another part bright yellow, to give its real sensational effect. We take no heed, as a rule, of the different way in which the same things look and sound and smell at different distances and under different circumstances. The sameness of the things is what we are concerned to ascertain; and any sensations that assure us of that will probably be considered in a rough way to be the same with each other....
Such a difference as this could never have been sensibly learned; it had to be inferred from a series of indirect considerations. These make us believe that our sensibility is altering all the time, so that the same object cannot easily give us the same sensation over again. We feel things differently accordingly as we are sleepy or awake, hungry or full, fresh or tired; differently at night and in the morning, differently in summer and in winter; and above all, differently in childhood, manhood, and old age. And yet we never doubt that our feelings reveal the same world, with the same sensible qualities and the same sensible things occupying it. The difference of the sensibility is shown best by the difference of our emotion about the things from one age to another, or when we are in different organic moods, What was bright and exciting becomes weary, flat, and unprofitable. The bird's song is tedious, the breeze is mournful, the sky is sad.
....From one year to another we see things in new lights. What was unreal has grown real, and what was exciting is insipid. The friends we used to care the world for are shrunken to shadows; the women once so divine, the stars, the woods, and the waters, how now so dull and common! -- the young girls that brought an aura of infinity, at present hardly distinguishable existences; the pictures so empty; and as for the books, what was there to find so mysteriously significant in Goethe, or in John Mill so full of weight? Instead of all this, more zestful than ever is the work, the work; and fuller and deeper the import of common duties and of common goods.
[The Continuity of Thought]
....No doubt it is often convenient to formulate the mental facts in an atomistic sort of way, and to treat the higher states of consciousness as if they were all built out of unchanging simple ideas which 'pass and turn again.' It is convenient often to treat curves as if they were composed of small straight lines, and electricity and nerve-force as if they were fluids. But in the one case as in the other we must never forget that we are talking symbolically, and that there is nothing in nature to answer to our words. A permanently existing 'Idea' which makes its appearance before the footlights of consciousness at periodical intervals is as mythological an entity as the Jack of Spades.
Within each personal consciousness, thought is sensibly continuous. I can only define 'continuous' as that which is without breach, crack, or division. The only breaches that can well be conceived to occur within the limits of a single mind would either be interruptions, time-gaps during which the consciousness went out; or they would be breaks in the content of the thought, so abrupt that what followed had no connection whatever with what went before. The proposition that consciousness feels continuous, means two things:
a. That even where there is a time-gap the consciousness after it feels as if it belonged together with the consciousness before it, as another part of the same self;
b. That the changes from one moment to another in the quality of the consciousness are never absolutely abrupt.
The case of the time-gaps, as the simplest, shall be taken first.
....When Paul and Peter wake up in the same bed, and recognize that they have been asleep, each one of them mentally reaches back and makes connection with but one of the two streams of thought which were broken by the sleeping hours. As the current of an electrode buried in the ground unerringly finds its way to its own similarly buried mate, across no matter how much intervening earth; so Peter's present instantly finds out Peter's past, and never by mistake knits itself on to that of Paul. Paul's thought in turn is as little liable to go astray. The past thought of Peter is appropriated by the present Peter alone. He may have a knowledge, and a correct one too, of what Paul's last drowsy states of mind were as he sank into sleep, but it is an entirely different sort of knowledge from that which he has of his own last states. He remembers his own states, whilst he only conceives Paul's. Remembrance is like direct feeling; its object is suffused with a warmth and intimacy to which no object of mere conception ever attains. This quality of warmth and intimacy and immediacy is what Peter's present thought also possesses for itself. So sure as this present is me, is mine, it says, so sure is anything else that comes with the same warmth and intimacy and immediacy, me and mine. What the qualities called warmth and intimacy may in themselves be will have to be matter for future consideration. But whatever past states appear with those qualities must be admitted to receive the greeting of the present mental state, to be owned by it, and accepted as belonging together with it in a common self. This community of self is what the time-gap cannot break in twain, and is why a present thought, although not ignorant of the time-gap, can still regard itself as continuous with certain chosen portions of the past.
Consciousness, then, does not appear to itself chopped up in bits. Such words as 'chain' or 'train' do not describe it fitly as it presents itself in the first instance. It is nothing jointed; it flows. A 'river' or a 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life....
[Substantive and Transitive States of Mind]
....When we take a general view of the wonderful stream of our consciousness, what strikes us first is the different pace of its parts. Like a bird's life, it seems to be an alternation of flights and perchings. The rhythm of language expresses this, where every thought is expressed in a sentence, and every sentence closed by a period. The resting-places are usually occupied by sensorial imaginations of some sort, whose peculiarity is that they can be held before the mind for an indefinite time, and contemplated without changing; the places of flight are filled with thoughts of relations, static or dynamic, that for the most part obtain between the matters contemplated in the periods of comparative rest.
Let us call the resting-places the 'substantive parts,' and the places of flight the 'transitive parts,' of the stream of thought. It then appears that our thinking tends at all times towards some other substantive part than the one from which it has just been dislodged. And we may say that the main use of the transitive parts is to lead us from one substantive conclusion to another.
Now it is very difficult, introspectively, to see the transitive parts for what they really are. If they are but flights to a conclusion, stopping them to look at them before the conclusion is reached is really annihilating them. Whilst if we wait till the conclusion be reached, it so exceeds them in vigor and stability that it quite eclipses and swallows them up in its glare. Let anyone try to cut a thought across in the middle and get a look at its section, and he will see how difficult the introspective observation of the transitive tracts is. The rush of the thought is so headlong that it almost always brings us up at the conclusion before we can rest it. Or if our purpose is nimble enough and we do arrest it, it ceases forthwith to itself. As a snowflake crystal caught in the warm hand is no longer a crystal but a drop, so, instead of catching the feeling of relation moving to its term, we find we have caught some substantive thing, usually the last word we were pronouncing, statically taken, and with its function, tendency, and particular meaning in the sentence quite evaporated. The attempt at introspective analysis in these cases is in fact like seizing a spinning top to catch its motion, or trying to turn up the gas quickly enough to see how the darkness looks....
We ought to say a feeling of and, a feeling of if, a feeling of but, and a feeling of by, quite as readily as we say a feeling of blue or a feeling of cold. Yet we do not: so inveterate has our habit become of recognizing the existence of the substantive parts alone, that language almost refuses to lend itself to any other use....
[Fringes of Experience]
The object before the mind always has a 'Fringe.' There are other unnamed modifications of consciousness just as important as the transitive states, and just as cognitive as they. Examples will show what I mean....
Suppose we try to recall a forgotten name. The state of our consciousness is peculiar. There is a gap therein; but no mere gap. It is a gap that is intensely active. A sort of wraith of the name is in it, beckoning us in a given direction, making us at moments tingle with the sense of our closeness, and then letting us sink back without the longed-for term. If wrong names are proposed to us, this singularly definite gap acts immediately so as to negate them. They do not fit into its mould. And the gap of one word does not feel like the gap of another, all empty of content as both might seem necessarily to be when described as gaps. When I vainly try to recall the name of Spalding, my consciousness is far removed from what it is when I vainly try to recall the name of Bowles. There are innumerable consciousnesses of want, no one of which taken in itself has a name, but all different from each other. Such feeling of want is tota cÏlo other than a want of feeling: it is an intense feeling. The rhythm of a lost word may be there without a sound to clothe it; or the evanescent sense of something which is the initial vowel or consonant may mock us fitfully, without growing -more distinct. Every one must know the tantalizing effect of the blank rhythm of some forgotten verse, restlessly dancing in one's mind, striving to be filled out with words.
....The traditional psychology talks like one who should say a river consists of nothing but pailsful, spoonsful, quartpotsful, barrelsful, and other moulded forms of water. Even were the pails and the pots all actually standing in the stream, still between them the free water would continue to flow. It is just this free water of consciousness that psychologists resolutely overlook. Every definite image in the mind is steeped and dyed in the free water that flows round it. With it goes the sense of its relations, near and remote, the dying echo of whence it came to us, the dawning sense of whither it is to lead. The significance, the value, of the image is all in this halo or penumbra that surrounds and escorts it, -- or rather that is fused into one with it and has become bone of its bone and flesh of its flesh; leaving it, it is true, an image of the same thing it was before, but making it an image of that thing newly taken and freshly understood.
Let us call the consciousness of this halo of relations around the image by the name of 'psychic overtone' or 'fringe.''
....The last peculiarity to which attention is to be drawn in this first rough description of thought's stream is that -- Consciousness is always interested more in one part of its object than in another, and welcomes and rejects, or chooses, all the while it thinks.
The phenomena of selective attention and of deliberative will are of course patent examples of this choosing activity. But few of us are aware how incessantly it is at work in operations not ordinarily called by these names. Accentuation and Emphasis are present in every perception we have. We find it quite impossible to disperse our attention impartially over a number of impressions. A monotonous succession of sonorous strokes is broken up into rhythms, now of one sort, now of another, by the different accent which we place on different strokes. The simplest of these rhythms is the double one, tick-tóck, tick-tóck, tick-tóck. Dots dispersed on a surface are perceived in rows and groups. Lines separate into diverse figures. The ubiquity of the distinctions, this and that, here and there, now and then, in our minds is the result of our laying the same selective emphasis on parts of place and time
But we do far more than emphasize things, and unite some, and keep others apart. We actually ignore most of the things before us. Let me briefly show how this goes on.
....what is called our 'experience' is almost entirely determined by our habits of attention. A thing may be present to a man a hundred times, but if he persistently fails to notice it, it cannot be said to enter into his experience. We are all seeing flies, moths, and beetles by the thousand, but to whom, save an entomologist, do they say anything distinct? On the other hand, a thing met only once in a lifetime may leave an indelible experience in the memory. Let four men make a tour in Europe. One will bring home only picturesque impressions -- costumes and colors, parks and views and works of architecture, pictures and statues. To another all this will be non-existent; and distances and prices, populations and drainage-arrangements, door- and window-fastenings, and other useful statistics will take their place. A third will give a rich account of the theatres, restaurants, and public halls, and naught besides; whilst the fourth will perhaps have been so wrapped in his own subjective broodings as to be able to tell little more than a few names of places through which he passed. Each has selected, out of the same mass of presented objects, those which suited his private interest and has made his experience thereby....
If now we pass to the æsthetic department, our law is still more obvious. The artist notoriously selects his items, rejecting all tones, colors, shapes, which do not harmonize with each other and with the main purpose of his work. That unity, harmony, 'convergence of characters,' as M. Taine calls it, which gives to works of art their superiority over works of nature, is wholly due to elimination. Any natural subject will do, if the artist has wit enough to pounce upon some one feature of it as characteristic, and suppress all merely accidental items which do not harmonize with this.
Ascending still higher, we reach the plane of Ethics, where choice reigns notoriously supreme. An act has no ethical quality whatever unless it be chosen out of several all equally possible.... When he debates, Shall I commit this crime? choose that profession? accept that office, or marry this fortune? -- his choice really lies between one of several equally possible future Characters.....The problem with the man is less what act he shall now resolve to do than what being he shall now choose to become.
....One great splitting of the whole universe into two halves is made by each of us; and for each of us almost all of the interest attaches to one of the halves; but we all draw the line of division between them in a different place. When I say that we all call the two halves by the same names, and that those names are 'me' and 'not-me' respectively, it will at once be seen what I mean. The altogether unique kind of interest which each human mind feels in those parts of creation which it can call me or mine may be a moral riddle, but it is a fundamental psychological fact. No mind can take the same interest in his neighbor's me as in his own. The neighbor's me falls together with all the rest of things in one foreign mass against which his own me stands cut in startling relief. Even the trodden worm, as Lotze somewhere says, contrasts his own suffering self with the whole remaining universe, though he have no clear conception either of himself or of what the universe may be. He is for me a mere part of the world; for him it is I who am the mere part. Each of us dichotomizes the Kosmos in a different place.