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Even leaving out of view the absence of those methods and criteria on which we have been insisting, it appears to us that meritorious as is Mr. Bain’s book in its details, it is defective in some of its leading ideas. The first paragraphs of his first chapter, quite startled us by the strangeness of their definitions–a strangeness which can scarcely be ascribed to laxity of expression. The paragraphs run thus:–

“Mind is comprised under three heads,–Emotion, Volition, and Intellect.

“EMOTION is the name here used to comprehend all that is understood by feelings, states of feeling, pleasures, pains, passions, sentiments, affections. Consciousness, and conscious states also for the most part denote modes of emotion, although there is such a thing as the Intellectual consciousness.

“VOLITION, on the other hand, indicates the great fact that our Pleasures and Pains, which are not the whole of our emotions, prompt to action, or stimulate the active machinery of the living framework to perform such operations as procure the first and abate the last. To withdraw from a scalding heat, and cling to a gentle warmth, are exercises of volition.”

The last of these definitions, which we may most conveniently take first, seems to us very faulty. We cannot but feel astonished that Mr. Bain, familiar as he is with the phenomena of reflex action, should have so expressed himself as to include a great part of them along with the phenomena of volition. He seems to be ignoring the discriminations of modern science, and returning to the vague conceptions of the past–nay more, he is comprehending under volition what even the popular speech would hardly bring under it. If you were to blame any one for snatching his foot from the scalding water into which he had inadvertently put it, he would tell you that he could not help it; and his reply would be indorsed by the general experience, that the withdrawal of a limb from contact with something extremely hot, is quite involuntary–that it takes place not only without volition, but in defiance of an effort of will to maintain the contact. How, then, can that be instanced as an example of volition, which occurs even when volition is antagonistic? We are quite aware that it is impossible to draw any absolute line of demarcation between automatic actions and actions which are not automatic. Doubtless we may pass gradually from the purely reflex, through the consensual, to the voluntary. Taking the case Mr. Bain cites, it is manifest that from a heat of such moderate degree that the withdrawal from it is wholly voluntary, we may advance by infinitesimal steps to a heat which compels involuntary withdrawal; and that there is a stage at which the voluntary and involuntary actions are mixed. But the difficulty of absolute discrimination is no reason for neglecting the broad general contrast; any more than it is for confounding light with darkness. If we are to include as examples of volition, all cases in which pleasures and pains “stimulate the active machinery of the living framework to perform such operations as procure the first and abate the last,” then we must consider sneezing and coughing as examples of volition; and Mr. Bain surely cannot mean this. Indeed, we must confess ourselves at a loss. On the one hand if he does not mean it, his expression is lax to a degree that surprises us in so careful a writer. On the other hand, if he does mean it, we cannot understand his point of view.

A parallel criticism applies to his definition of Emotion. Here, too, he has departed from the ordinary acceptation of the word; and, as we think, in the wrong direction. Whatever may be the interpretation that is justified by its derivation, the word emotion has come generally to mean that kind of feeling which is not a direct result of any action on the organism; but is either an indirect result of such action, or arises quite apart from such action. It is used to indicate those sentient states which are independently generated in consciousness; as distinguished from those generated in our corporeal framework, and known as sensations. Now this distinction, tacitly made in common speech, is one which Psychology cannot well reject; but one which it must adopt, and to which it must give scientific precision. Mr. Bain, however, appears to ignore any such distinction. Under the term emotion, he includes not only passions, sentiments, affections, but all “feelings, states of feeling, pleasures, pains,”–that is, all sensations. This does not appear to be a mere lapse of expression; for when, in the opening sentence, he asserts that “mind is comprised under the three heads–Emotion, Volition, and Intellect,” he of necessity implies that sensation is included under one of these heads; and as it cannot be included under volition or intellect, it must be classed with emotion; as it clearly is in the next sentence.