cular resistance, whatever else it may or may not be, would seem to involve sensations, and the consciousness of effort to be, so far forth, sensationally mediated—which is contrary to the hypothesis. Moreover, it is extremely difficult to see how there can be any consciousness of opposition between the self in general, and the muscles in general. Until the 'self' actually starts to do something (and then, of course, there are sensations), how can the muscles offer any opposition to it? And even when it does begin to do something, how can the muscles, as muscles, offer opposition? If because the act is unfamiliar, then certainly what we get is simply a case of difficulty in the having of a unified consciousness—the kinaesthetic image of the habitual movement will not unify with the proposed sensory image, and there is rivalry. But this is not a case of muscles resisting the self—; it is a case of divided activity of the self. It means that the activity already going on (and, therefore, reporting itself sensationally) resists displacement, or transformation, by or into another activity which is beginning, and thus making its sensational report. But Professor Baldwin gives another statement which is apparently different. "In all voluntary movement, therefore, there is an earlier fiat than the will to move, i.e., the fiat of attention to the particular idea of movement " (p. 342). And it is repeatedly intimated that the real difficulty in effort is, not in the muscular execution, but in holding a given idea in consciousness. (In fact, on the same page, it is distinctly stated that, even in muscular effort, the real effort is found in "attending" to the idea.) Now, this statement is certainly preferable to the other, in that it avoids the appearance of making the muscles offer resistance to the self. But now, what has become of the resistance, and, hence, of the effort? Is there anything left to offer opposition to the self? Can an idea, qua pure idea, offer resistance and demand effort? And is it the self, as barely self, to which resistance is made? Such questions may, perhaps, serve to indicate the abstractness of the account, and suggest the fact that effort is never felt, save when a change of existing activity is proposed. In this case, the effort
