Note note 31 — ANALYSIS OF THE PHENOMENA OF THE HUMAN MIND James Mill

31 The author correctly, in my opinion, refers to our muscular sensibility (aided by Touch), the fundamental notions of Resistance, Motion, Extension, Space. He also remarks properly, that the idea of motion and the idea of extension are the same; they are merely different modes of viewing one experience. In a mutually involved series of properties such as these, the Analysis may proceed in several different arrangements, no one being apparently very decisive. The following mode is suggested as on the whole, the most consecutive.

The feeling of Resistance expresses what is probably the most fundamental state of all, the consciousness of muscular energy or expended force. Taking the case of a dead strain, or a pressure without movement, we have mere muscular energy and nothing else. We have an indivisible, unanalysable, mode of consciousness, distinct from all modes of passive sensation, and from all forms of emotion. It is a kind of consciousness remarkably constant in its character; it varies in degree, but with this peculiarity that because a man is physically weaker than usual, he does not on that account exaggerate or misrepresent the degree of his muscular expenditure; the feeling of lifting two pounds is not made the same as the feeling of lifting four pounds, although in some of the incidents of exertion, as in the organic state of exhaustion, the smaller expenditure in one state is held to be equal to the greater expenditure in another state. The consciousness of putting forth power is the most uniform, the least variable, of all our sensibilities; the same amount of actual force expended is estimated as nearly the same under all circumstances.

In being conscious of expended energy, we discriminate its degrees, within certain limits; we know when we increase or diminish the amount; and our sensibility is measured by the smallness of the difference that makes a change in our consciousness. This discrimination is the basis of our estimate of the property termed Force, Resistance, Momentum, in moving bodies. Our idea of force is a muscular idea, an idea of muscular force of a certain amount. Force may be viewed in other ways, or from other aspects, but its direct and simple estimate is muscular energy in the dead strain.

2. We are farther conscious of muscular energy as more or less enduring or continuing. Our consciousness varies according as a strain is protracted; a weight supported half a minute gives a feeling different from a weight supported a quarter of a minute.

Farther, it is important to remark that increase of continuance is not confounded with increase of force in the same time. Mechanically speaking, it is the same to us, whether we support two pounds one minute, or one pound two minutes; the energy gone out of us, the oxidation, or consumption of material, must be the same for both. But the consciousness is not the same for both; each has a character of its own, and we recognise the distinction in clear consciousness. If we confounded all modes of expended energy that are dynamically equal, we should be disqualified from attaining the ideas of motion and extension.

When energy is accompanied by movement, there is a new and characteristic mode of consciousness, of vital importance. Energy in the dead strain and energy with motion may be equal as regard expended force, but they are not the same to our feelings. Continuance in the one is a different fact from continuance in the other. The feeling of continuance in moving energy is the fact that we call motion; and also the fundamental property, the starting point, with reference to Extension; although much more is wanted to complete that cognition. Mere dead strain would not amount to extension; and the discriminating of dead strain from moving strain is thus of essential moment. From the sense of this distinction, and the estimate of degree of continuance in movement, we begin at once the experience of motion and the ground-work of extension.

The consciousness of continuance whether of dead strain or of movement is also a consciousness of duration, but not the only mode of becoming versed in this property. All our mental states,—whether muscular feelings, sensations, emotions, thoughts, volitions,—are different as they are more or less continued, and this consciousness of difference is a consciousness of Duration or Time. Hence the usual saying that Time is a property common to the Object and to the subject. The object experiences of motion and extension are the most convenient modes of measuring time, they are the most accurate and discriminative, but they are not the only nor the chief concrete embodiments of it. We often measure time by the duration and succession of our feelings and thoughts.

3. Another mode of discrimination inhering in our muscular consciousness is the degree of movement, as slow or quick. We are differently affected according to the rapidity of our movements; an accelerated pace in the arm, or in the whole body, sensibly alters our feelings. Farther, we do not compound this alteration with its dynamical equivalents in the other modes—with increase in the amount of the dead strain, in the continuance of the dead strain, or in the continuance of movement. A characteristic mode of feeling attends this special form of augmenting or reducing our expenditure of force. The consequence is, a feeling of velocity or speed of movement. But this feeling of speed is not all. We gain another equivalent of degrees of extension; more speed in the same time being equal to more time with the same speed. It is proper to remark, however, that we are premature in speaking of extension, or in regarding it as arrived at, at once by our primary experiences of movement; much has to be gone through before this is fully formed or developed. Motion is the fundamental fact, but motion is a fact of succession, and can do nothing to suggest a group of contemporaneous phenomena, an outspread universe of the co-existing in time. Our primary sensibility is a mere thread of succession, duration, or continuance; we have to acquire by a process of aggregation and association, the highly artificial experience of things permanently situated in a relationship of co-existence in space or extension.

It is at this point that Sensation comes to our aid. Passive sensation by itself is incompetent to give us the foundations of extension; through it, we have neither resistance nor movement, nor any fact partaking in what is essential to the extended or object universe. Mere warmth, odour, relish, touch, sound, colour, contain no elements of extension. The co-operation with moving energy is what introduces us to the object world.

How then does Sensation aid muscularity in evolving Extension? In various ways, but chiefly thus. Our movements are not performed in vacuo, but in conjunction with sensation. The movements of the hand and arm, are usually conjoined with sensations of touch. We draw the hand across a table; there is an arm sensibility, purely motor or energetic, which is distinct from every mode of passive sensation. There accompanies it, however, a series of tactile sensations, making a united experience, active and passive. If this conjunction were to happen but once, nothing would be thought of it farther than as a mere experience of succession. Again, in another situation the sweep of the movement ends in a contact or sensation of touch, or begins in the loss of such a contact. So far, these are mere casual conjunctions, unions of moving energy and passive sensibility. But in the course of many trials, there arise uniform conjunctions of movement with passive sensibility: the same movement being associated with the same tactile series, or with the same beginning or ending of tactile sensation. Take the case of the movement of the hand over the surface of our own body. A certain definite start, and definite amount of exertion brings with it a uniform tactile sensation, as in drawing the hand over the face. This uniformity generates an expectation that the same sensation will follow on the same definite energy. Many such conjunctions are formed in this manner. There is an interesting variety of the experience of such concurrences; namely, when we reverse a movement, and find a series of sensations identified as the same in an inverted order. The hand passed along the side of a knife, experiences movement coupled with sensations, as often as the movement is made; the inverted movement inverts the sensations.

The supposition, hitherto, has been confined to Touch. When we take in sight, the scope for the operation is greatly enlarged. Almost all our movements are conjoined with optical changes—sensations of colour and of visible form in a certain sequence. We speedily detect a number of uniform occurrences of movement and visible sensation. The same movement gives the same series of appearances at all times; and an inverted movement corresponds with an inverted order. Here too we attain to a number of uniformities of coincidence, with the expectation of future occurrence. A certain movement of the eyes is accompanied with an optical series, as scanning the starry heavens; as often as the movement is repeated from the same stand-point, the optical series is repeated; the inverted movement gives the inverted series. We contract an expectation, that such a coincidence will occur in the future, and this expectation is our idea of the starry space.

Our idea of extended things is thus completed by sensation. It is a series of conjunctions, or associations, of movements and sensations, in a fixed order. We do not in our idea of space, command an entire view at one glance; the successive perception of points or limited portions is what we begin with, and is the character of the mind’s working even after we are educated to the utmost. The co-existing in space, is the mind’s potentiality of finding definite sensations by means of definite movements; and it seems impossible to assign any other meaning or import to the phenomena. The genesis of the idea of space determines our mode of settling the great question of the Perception of a material world.—B.