of pleasure, can we be even sure that this result will be pleasure as such?[1] There is however a far more serious objection to the reality of pleasure and pain. For these are mere abstractions which we separate from the pleasant and the painful; and to suppose that they are not connected with those states and processes, with which they are always conjoined, would be plainly irrational. Indeed pleasure and pain, as things by themselves, would contradict their known character. But, if so, clearly they cannot be real in themselves, and their reality and essence will in part fall beyond their own limits. They are but appearances and one-sided adjectives of the universe, and they are real only when taken up into and merged in that totality.
(2) From mere pleasure and pain we may pass on to feeling, and I take feeling in the sense of the immediate unity of a finite psychical centre. It means for me, first, the general condition before distinctions and relations have been developed, and where as yet neither any subject nor object exists. And it means, in the second place, anything which is present at any stage of mental life, in so far as that is only present and simply is.[2] In this latter sense we may say that everything actual, no matter what, must be felt; but we do not call it feeling except so far as we take it as failing to be more. Now, in either of these senses, is it possible to consider feeling as real, or as a consistent aspect of reality? We must reply in the negative.
Feeling has a content, and this content is not consistent within itself, and such a discrepancy tends to destroy and to break up the stage of feeling. The matter may be briefly put thus—the finite con-
