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“In these circumstances we must turn our attention to the manner of diffusion of the different passions and emotions, in order to obtain a basis of classification analogous to the arrangement of the sensations. If what we have already advanced on that subject be at all well founded, this is the genuine turning point of the method to be chosen, for the same mode of diffusion will always be accompanied by the same mental experience, and each of the two aspects would identify, and would be evidence of, the other. There is, therefore, nothing so thoroughly characteristic of any state of feeling as the nature of the diffusive wave that embodies it, or the various organs specially roused into action by it, together with the manner of the action. The only drawback is our comparative ignorance, and our inability to discern the precise character of the diffusive currents in every case; a radical imperfection in the science of mind as constituted at present.

“Our own consciousness, formerly reckoned the only medium of knowledge to the mental philosopher, must therefore be still referred to as a principal means of discriminating the varieties of human feeling. We have the power of noting agreement and difference among our conscious states, and on this we can raise a structure of classification. We recognise such generalities as pleasure, pain, love, anger, through the property of mental or intellectual discrimination that accompanies in our mind the fact of emotion. A certain degree of precision is attainable by this mode of mental comparison and analysis; the farther we can carry such precision the better; but that is no reason why it should stand alone to the neglect of the corporeal embodiments through which one mind reveals itself to others. The companionship of inward feeling with bodily manifestation is a fact of the human constitution, and deserves to be studied as such; and it would be difficult to find a place more appropriate than a treatise on the mind for setting forth the conjunctions and sequences traceable in this department of nature. I shall make no scruple in conjoining with the description of the mental phenomena the physical appearances, in so far as I am able to ascertain them.

“There is still one other quarter to be referred to in settling a complete arrangement of the emotions, namely, the varieties of human conduct, and the machinery created in subservience to our common susceptibilities. For example, the vast superstructure of fine art has its foundations in human feeling, and in rendering an account of this we are led to recognise the interesting group of artistic or aesthetic emotions. The same outward reference to conduct and creations brings to light the so-called moral sense in man, whose foundations in the mental system have accordingly to be examined.

“Combining together these various indications, or sources of discrimination,–outward objects, diffusive mode or expression, inward consciousness, resulting conduct and institutions,–I adopt the following arrangement of the families or natural orders of emotion.”

Here, then, are confessedly adopted, as bases of classification, the most manifest characters of the emotions; as discerned subjectively, and objectively. The mode of diffusion of an emotion is one of its outside aspects; the institutions it generates form another of its outside aspects; and though the peculiarities of the emotion as a state of consciousness, seem to express its intrinsic and ultimate nature, yet such peculiarities as are perceptible by simple introspection, must also be classed as superficial peculiarities. It is a familiar fact that various intellectual states of consciousness turn out, when analyzed, to have natures widely unlike those which at first appear; and we believe the like will prove true of emotional states of consciousness. Just as our concept of space, which is apt to be thought a simple, undecomposable concept, is yet resolvable into experiences quite different from that state of consciousness which we call space; so, probably, the sentiment of affection or reverence is compounded of elements that are severally distinct from the whole which they make up. And much as a classification of our ideas which dealt with the idea of space as though it were ultimate, would be a classification of ideas by their externals; so, a classification of our emotions, which, regarding them as simple, describes their aspects in ordinary consciousness, is a classification of emotions by their externals.