and makes the child involuntarily shrink from it by the same sort of necessity, that is from the nature of the human mind and the recollected impression, and not from his referring it historically to his own past existence. In like manner I conceive that this idea of pain when combined by the imagination with other circumstances and transferred to the child's future being will still retain its original tendency to give pain, and that the recurrence of the same painful sensation is necessarily regarded with terror and aversion by the child, not from its being conceived of in connection with his own idea, but because it is conceived of as pain[1]. It should also be remembered as the constant principle of all our reasonings, that the impression which the child has of himself as the subject of future pain is never anything more than an idea of imagination, and that he cannot possibly by any kind of anticipation feel that pain as a real sensation a single moment before it exists. How then are we to account for his supposed exclusive attachment to this ideal self so as to make that the real source of the dislike and dread which the apprehension of any particular pain to be inflicted on himself causes in the mind? There are two ways in which this may at first sight appear to be satisfactorily made out. The first is from the notion of personal identity: this has been already considered and will be again touched upon. The other is something as follows.
- ↑ This account is loose enough. I shall endeavour to give a better, as to the manner in which ideas may be supposed to be connected with volition, at the end of this essay. In the mean time I wish the reader to be apprized, that I do not use the word imagination as contradistinguished from or opposed to reason, or the faculty by which we reflect upon and compare our ideas, but as opposed to sensation, or memory. It has been shewn above that by the word idea is not meant a merely abstract idea.
