my actions whenever there was the least alteration in the circumstances in which I must act. If however this general statement does not convince those who are unwilling to be convinced on the subject, I hope the nature of the objection will be made sufficiently clear in the course of the argument.
Secondly, it is necessary to volition that we should suppose the imaginary or general ideas of things to be efficient causes of action. It is implied in the theory we are combating that some sort of ideas are efficient motives to action, because association itself consists of ideas. Habit can be nothing but the impulsive force of certain physical impressions surviving in their ideas and producing the same effects as the original impressions themselves. Why then should we refuse to admit the same, or a similar power in any ideas of the same kind, because they have been combined by the imagination with different circumstances, or because a great many different ideas have gone to make up one general feeling? Why, if the inherent qualities of the ideas are not changed, should not the effects which depend on those qualities be the same also? It cannot be pretended that there is something in the nature of all ideas which renders them inadequate to the production of muscular action, the one being a mental, the other a physical essence. For ideas are evidently the instruments of association, and must therefore one way or other be the efficient causes of voluntary action. The ideas of imagination and reason must be analogous to those of memory and association, or they could not represent their several objects.-It is to be remembered that the tendency of any ideas to produce action cannot be ascribed in the first instance to the accidental association between the original impression and some particular action, for the action is an immediate and natural consequence of the impression, and
