metaphysical meaning, will concern us much later. For the present, it is enough to note that your intelligent ideas of things never consist of mere images of the things, but always involve a consciousness of how you propose to act towards the things of which you have ideas. A sword is an object that you would propose to use, or to regard in one way, while a pen is to be used in another; your idea of the object involves the memory of the appropriate act. Your idea of your friend differs from your idea of your enemy by virtue of your consciousness of your different attitude and intended behaviour towards these objects. Complex scientific ideas, viewed as to their conscious significance, are, as Professor Stout[1] has well said, plans of action, ways of constructing the objects of your scientific consciousness. Intelligent ideas then, belong, so to speak, to the motor side of your life rather than to the merely sensory. This was what Kant meant by the spontaneity of the understanding. To be sure, a true scientific idea is a mental construction supposed to correspond with an outer object, or to imitate that object. But when we try to define the idea in itself, as a conscious fact, our best means is to lay stress upon the sort of will, or active meaning, which any idea involves for the mind that forms the idea.
By the word “Idea,” then, as we shall use it when, after having criticised opposing theories, we come to state, in these lectures, our own thesis, I shall mean in the end any state of consciousness, whether simple or complex, which, when present, is then and there viewed as at least the par-
- ↑ Stout, Analytic Psychology, Vol. II, Chap. VIII, especially pp. 114, 124.
