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the sort of thing of which we MAY be conscious, but not a thing
of which we MUST be conscious. We have been led, in the course of
our inquiry, to admit unconscious beliefs and unconscious
desires. There is, so far as I can see, no class of mental or
other occurrences of which we are always conscious whenever they
happen.
* Cf. Lecture VI.
The first thing to notice is that consciousness must be of
something. In view of this, I should define “consciousness” in
terms of that relation of an image of a word to an object which
we defined, in Lecture XI, as “meaning.” When a sensation is
followed by an image which is a “copy” of it, I think it may be
said that the existence of the image constitutes consciousness of
the sensation, provided it is accompanied by that sort of belief
which, when we reflect upon it, makes us feel that the image is a
“sign” of something other than itself. This is the sort of belief
which, in the case of memory, we expressed in the words “this
occurred”; or which, in the case of a judgment of perception,
makes us believe in qualities correlated with present sensations,
as e.g., tactile and visual qualities are correlated. The
addition of some element of belief seems required, since mere
imagination does not involve consciousness of anything, and there
can be no consciousness which is not of something. If images
alone constituted consciousness of their prototypes, such
imagination-images as in fact have prototypes would involve
consciousness of them; since this is not the case, an element of
belief must be added to the images in defining consciousness. The
belief must be of that sort that constitutes objective reference,
past or present. An image, together with a belief of this sort
concerning it, constitutes, according to our definition,
consciousness of the prototype of the image.
But when we pass from consciousness of sensations to
consciousness of objects of perception, certain further points
arise which demand an addition to our definition. A judgment of
perception, we may say, consists of a core of sensation, together
with associated images, with belief in the present existence of
an object to which sensation and images are referred in a way
which is difficult to analyse. Perhaps we might say that the
belief is not fundamentally in any PRESENT existence, but is of
the nature of an expectation: for example. when we see an object,
we expect certain sensations to result if we proceed to touch it.
Perception, then, will consist of a present sensation together
with expectations of future sensations. (This, of course, is a
reflective analysis, not an account of the way perception appears
to unchecked introspection.) But all such expectations are liable
to be erroneous, since they are based upon correlations which are
usual but not invariable. Any such correlation may mislead us in
a particular case, for example, if we try to touch a reflection
in a looking-glass under the impression that it is “real.” Since
memory is fallible, a similar difficulty arises as regards
consciousness of past objects. It would seem odd to say that we
can be “conscious” of a thing which does not or did not exist.
The only way to avoid this awkwardness is to add to our
definition the proviso that the beliefs involved in consciousness
must be TRUE.
In the second place, the question arises as to whether we can be
conscious of images. If we apply our definition to this case, it
seems to demand images of images. In order, for example, to be
conscious of an image of a cat, we shall require, according to
the letter of the definition, an image which is a copy of our
image of the cat, and has this image for its prototype. Now, it
hardly seems probable, as a matter of observation, that there are
images of images, as opposed to images of sensations. We may meet
this difficulty in two ways, either by boldly denying
consciousness of images, or by finding a sense in which, by means
of a different accompanying belief, an image, instead of meaning
its prototype, can mean another image of the same prototype.
The first alternative, which denies consciousness of images, has
already been discussed when we were dealing with Introspection in
Lecture VI. We then decided that there must be, in some sense,
consciousness of images. We are therefore left with the second
suggested way of dealing with knowledge of images. According to
this second hypothesis, there may be two images of the same
prototype, such that one of them means the other, instead of
meaning the prototype. It will be remembered that we defined
meaning by association a word or image means an object, we said,
when it has the same associations as the object. But this
definition must not be interpreted too absolutely: a word or
image will not have ALL the same associations as the object which
it means. The word “cat” may be associated with the word “mat,”
but it would not happen except by accident that a cat would be
associated with a mat. And in like manner an image may have
certain associations which its prototype will not have, e.g. an
association with the word “image.” When these associations are
active, an image means an image, instead of meaning its
prototype. If I have had images of a given prototype many times,
I can mean one of these, as opposed to the rest, by recollecting
the time and place or any other distinctive association of that
one occasion. This happens, for example, when a place recalls to
us some thought we previously had in that place, so that we
remember a thought as opposed to the occurrence to which it
referred. Thus we may say that we think of an image A when we
have a similar image B associated with recollections of
circumstances connected with A, but not with its prototype or
with other images of the same prototype. In this way we become
aware of images without the need of any new store of mental
contents, merely by the help of new associations. This theory, so
far as I can see, solves the problems of introspective knowledge,
without requiring heroic measures such as those proposed by
Knight Dunlap, whose views we discussed in Lecture VI.
According to what we have been saying, sensation itself is not an
instance of consciousness, though the immediate memory by which
it is apt to be succeeded is so. A sensation which is remembered
becomes an object of consciousness as soon as it begins to be
remembered, which will normally be almost immediately after its
occurrence (if at all); but while it exists it is not an object
of consciousness. If, however, it is part of a perception, say of
some familiar person, we may say that the person perceived is an
object of consciousness. For in this case the sensation is a SIGN
of the perceived object in much the same way in which a
memory-image is a sign of a remembered object. The essential
practical function of “consciousness” and “thought” is that they
enable us to act with reference to what is distant in time or
space, even though it is not at present stimulating our senses.
This reference to absent objects is possible through association
and habit. Actual sensations, in themselves, are not cases of
consciousness, because they do not bring in this reference to
what is absent. But their connection with consciousness is very
close, both through immediate memory, and through the
correlations which turn sensations into perceptions.
Enough has, I hope, been said to show that consciousness is far
too complex and accidental to be taken as the fundamental
characteristic of mind. We have seen that belief and images both
enter into it. Belief itself, as we saw in an earlier lecture, is
complex. Therefore, if any definition of mind is suggested by our
analysis of consciousness, images are what would naturally
suggest themselves. But since we found that images can only be
defined causally, we cannot deal with this suggestion, except in
connection with the difference between physical and psychological
causal laws.
I come next to those characteristics of mental phenomena which
arise out of mnemic causation. The possibility of action with
reference to what is not sensibly present is one of the things
that might be held to characterize mind. Let us take first a very
elementary example. Suppose you are in a familiar room at night,
and suddenly the light goes out. You will be able to find your
way to the door without much difficulty by means of the picture
of the room which you have in your mind. In this case visual
images serve, somewhat imperfectly it is true, the purpose which
visual sensations would otherwise serve. The stimulus to the
production of visual images is the desire to get out of the room,
which, according to what we found in Lecture III, consists
essentially of present sensations and motor impulses caused by
them. Again, words heard or read enable you to act with reference
to the matters about which they give information; here, again, a
present sensible stimulus, in virtue of habits formed in the
past, enables you to act in a manner appropriate to an object
which is not sensibly present. The whole essence of the practical
efficiency of “thought” consists in sensitiveness to signs: the
sensible presence of A, which is a sign of the present or future
existence of B, enables us to act in a manner appropriate to B.
Of this, words are the supreme example, since their effects as
signs are prodigious, while their intrinsic interest as sensible
occurrences on their own account is usually very slight. The
operation of signs may or may not be accompanied by
consciousness. If a sensible stimulus A calls up an image of B,
and we then act with reference to B, we have what may be called
consciousness of B. But habit may enable us to act in a manner
appropriate to B as soon as A appears, without ever having an
image of B. In that case, although A operates as a sign, it
operates without the help of consciousness. Broadly speaking, a
very familiar sign tends to operate directly in this manner, and
the intervention of consciousness marks an imperfectly
established habit.
The power of acquiring experience, which characterizes men and
animals, is an example of the general law that, in mnemic
causation, the causal unit is not one event at one time, but two
or more events at two or more times.& A burnt child fears the
fire, that is to say, the neighbourhood of fire has a different
effect upon a child which has had the sensations of burning than
upon one which has not. More correctly, the observed effect, when
a child which has been burnt is put near a fire, has for its
cause, not merely the neighbourhood of the fire, but this
together with the previous burning. The general formula, when an
animal has acquired experience through some event A, is that,
when B occurs at some future time, the animal to which A has
happened acts differently from an animal which A has not
happened. Thus A and B together, not either separately, must be
regarded as the cause of the animal’s behaviour, unless we take
account of the effect which A has had in altering the animal’s
nervous tissue, which is a matter not patent to external
observation except under very special circumstances. With this
possibility, we are brought back to causal laws,and to the
suggestion that many things which seem essentially mental are
really neural. Perhaps it is the nerves that acquire experience
rather than the mind. If so, the possibility
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