intellectualist system. The definition of emotion, as it is taught by W. James, seems expressly made for us who are seeking to resolve all intellectual states into physical impressions accompanied by consciousness.
By the side of emotion we may place, as demanding the same analytical study, the feeling of effort. We ought to inquire with effort, as has been done with emotion, what is the psychological nature of this phenomenon; and in the same way that there exists an intellectualist theory of the emotions, viz. that of James, who reduces all the history of the emotions to intelligence, so there exists an intellectualist theory of effort, which likewise tends to bring back all will to intelligence. It is again the same author, that true genius, W. James, who has attempted this reduction. I do not know whether he has taken into account the parallelism of the two theories, but it is nevertheless evident. Effort, that basis of activity, that state of consciousness which so many psychologists have described as something sui generis, becomes to James a phenomenon of perception. It is the perception of sensations proceeding from the muscles, the tendons, the articulations, the skin, and from all the organs directly or indirectly concerned in the execution of movement. To be conscious of an effort would then be nothing else than to receive all these
