From sense materials the mind could never know the principle of causality; it could only be aware of succession. But it knows cause in its own will, and effects in its own consciousness, and it transfers the idea of causality thus internally derived to outer successions. So it is with all the regulative principles or basic ideas of the soul. The mind can see outwardly only what it first sees inwardly. Consciousness necessarily supplies its own molds in which it casts into form the inflowing stream of sensation, and thus it gives shape and meaning to its sense materials and builds them into an orderly and significant world. These regulative and constructive molds of the mind are not merely names or concepts of classes into which the mind groups its experiences, but are fundamental modes of its operation, or are its dynamic constitution.

Kant enumerated twelve of these inner principles or "categories" of the mind, arranging them in groups of three under the four heads of quantity, quality, relation, and modality. His classification was faulty, and, in truth, he paid little respect to it himself. But the important point in this connection is that Kant was the first to show that these categories are constitutional in the mind, the necessary contribution which the mind itself makes to thought and to world-building. This is his immortal discovery in philosophy, and it is a principle that stands and must ever stand immovable, for it is rooted in the foundations of the mind itself. It is also a principle that will be seen to be of the deepest and

most far-reaching significance when we come to the process of world construction and interpretation.

(2) Feeling floods the objects which the mind thus constructs with their tone of pleasure or pain and with the qualities of interest and worth, thus imposing its moral categories upon them and determining their value. If the objects of the mind were pure blank intellectual perceptions or constructs, the mind would have no interest in them, no craving or desire with reference to them, would perceive no worth or obligation in them, and would be equally indifferent towards them all. But these objects appeal to and stir up the emotions, cravings, desires, impulses, and passions, and thus begin to throb and glow with interest, worth, obligation, passionate impulse, or the reverse of these qualities. They burn with joy or grief, hope or fear, love or hate, and thus constitute all the many colored variety and wealth and splendor of our emotional life. And it is these emotions that are the motor power in objects that drives them into action.

It

(3) The will is the executive faculty of the soul. gives the decision or command that lets the motive powers loose and sends thought and feeling rushing into deeds. It is the soul in action, and it is this sovereign power that achieves all the ends and attainments, heroism, triumphs, and glory of our human world.

This trinity of nature in the soul is deep-seated and all-pervasive in its experience. It is an elementary and fundamental classification of our inner life, and is under

stood on the street as well as in the schools. It needs only to be remarked that we are not to suppose that there is anything in the nature of a spatial division in the soul corresponding to these three functions. They are each a function of the whole soul: the soul in its indivisible unity acts in these three modes. These fundamental faculties of intellect, sensibility, and will in their totality and unity constitute our personality.

With this general view of the soul's experience before us, we may now take a more detailed view of this inner world.

3. OBJECTS OF EXPERIENCE

An object of experience is anything that engages the attention of the mind. The general field of consciousness breaks into a great multiplicity and variety of parts, and any one of these may be isolated from the others and viewed as a unit. Such objects of experience are primarily states of mind, or objects of thought included within consciousness, and may be viewed as such, apart from any objective reference they may have. In the present chapter we are considering these objects of experience as subjective states, and their objective reference will come up in the next chapter. There are various kinds of objects of experience, and we shall enumerate the most important ones.

(1) First in order of time are objects of sense perception. The excitations of the senses cause objects to arise in the mind. In response to these influences from

without, the mind erects and projects the external world. These resulting sense perceptions or states of consciousness are phenomena when viewed in relation to their objective causes, for they are appearances of unlike realities. But they are noumena or ultimate realities when viewed in relation to the mind itself, for they are states of consciousness which are realities in themselves and not in appearance.

The mind shapes its sense excitations into objects under the action of the categories, as already explained. An apple stimulates the eye and excites in the mind its visual image of form and color; the other senses contribute their several reports or sense images of the apple, and it acquires sonance, odor, taste, and resistance. These five sense images all blend into a unity, which is the mental construct of the apple, or the apple itself as we know it. All the things we know, including the whole world of nature, are thus constructed in the mind and are states of experience. As an object is perceived by the senses, it falls into the framework of, and is illuminated by, the mind's existing stock of knowledge, a process that is called apperception. The new knowledge also reacts upon the old. The two at first may be antagonistic and strive desperately to expel each other, but at length they work themselves into mutual adjustment and harmony. Our sense perceptions are thus absorbed and assimilated into our general mass of knowledge, and in this way the mind grows. Every object, from the first germ of its sense perception to its finished construct, is a growth.

(2) Next in order are objects of memory. The mind has the power of reviving experiences that have faded. and vanished. These revived states are dimmer and weaker than their originals, but they are as truly objects of experience as the originals themselves.

(3) But the mind not only contains objects that were impressed upon it or excited within it from without: it has creative powers of its own; and next in order are objects of constructive thought and of imagination. Constructive thought reasons upon the materials in the mind, sifting and arranging them, comparing them and combining them into judgments, drawing inferences, tracing causes and consequences, and thus reaching new conclusions and building systems of science and philosophy. We have already remarked upon the mathematical world as an instance of construction by the mind approaching absolute creation. The mind posits a few principles and definitions and proceeds to build them into a vast world stretching away into the infinite. Such mathematical relations are objects of pure thought, and. to think them is to create them, a process which is probably the nearest human approach to divine creation. Music is another vast and grand world which is built by constructive thought. Imagination is also a powerful architect of objects of experience. It takes all kinds of materials, sense perceptions, ideas, feelings, and frames, and molds them into new forms after its own ideals, and thus result all the achievements and glories of literature and art.

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