comes an object, volition so far has been superseded and has ceased to exist. I do not deny that this union, while being felt, can perhaps to some extent also be an object, but it is merely as being felt, I contend, that it moves. Its partial appearance in reflexion, so far as it appears there, impedes it. And in the end no reflexion can bring it before me in its experienced integrity. The same conclusion, I may add, holds good of self-consciousness in general. An exhaustive objectification of the present self remains in principle impossible; but this is a matter on which we are unable here to enlarge.[1]
I have now endeavoured to explain how in volition I am identified with the idea and opposed to the not-self. I have still to ask how far my self enters into the content of the idea, and together with this question I shall have to inquire into the experience of agency. But, before I enter on this subject, I will endeavour to dispose of some remaining difficulties. I must deal briefly with the nature of reflective volition, and in connexion with this will remark upon Choice and Consent. And I will open the discussion of these points by stating a probable objection.
"Your account," it may be said, "whether so far it is satisfactory or otherwise, applies to will merely in its first and undeveloped form. But will in the distinctive sense is not found at that level. I do not really will until I suspend myself and consider my future course, and then assert myself in something like choice or consent. This is the essence of volition, and, however much your account may be laboured, this in the end falls outside your definition of will."[2] Now I cannot here attempt even to sketch the development of will from its lowest form upwards. But in its highest form certainly no principle is involved beyond those which in our account we have set out already. And I will endeavour very briefly to show how this is true. I will then
- ↑ I cannot accept without qualification the statement that we are self-conscious in the practical attitude and in the theoretical attitude no more than conscious. Not only in my opinion do we fail everywhere to be completely self-conscious, but I could not admit without some reserve the doctrine that all self-consciousness is in its essence practical. The above statement however expresses, if it exaggerates, an important truth.
- ↑ The same objection could be urged about our higher and lower will, our divided will, our attention, and so forth. I have already treated these cases so far as is necessary in Mind, N.S., Nos. 41 and 43, to which latter article I may refer specially for some illustration of what follows.
