t: (4) thought, in which images pass into abstract notions
or are intermingled with them: (5) action, in which the mind moves
forward, of itself, or under the impulse of want or desire or pain,
to attain or avoid some end or consequence: and (6) there is the
composition of these or the admixture or assimilation of them in various
degrees. We never see these processes of the mind, nor can we tell the
causes of them. But we know them by their results, and learn from other
men that so far as we can describe to them or they to us the workings of
the mind, their experience is the same or nearly the same with our own.

c. But the knowledge of the mind is not to any great extent derived
from the observation of the individual by himself. It is the growing
consciousness of the human race, embodied in language, acknowledged
by experience, and corrected from time to time by the influence of
literature and philosophy. A great, perhaps the most important, part of
it is to be found in early Greek thought. In the Theaetetus of Plato it
has not yet become fixed: we are still stumbling on the threshold.
In Aristotle the process is more nearly completed, and has gained
innumerable abstractions, of which many have had to be thrown away
because relative only to the controversies of the time. In the interval
between Thales and Aristotle were realized the distinctions of mind and
body, of universal and particular, of infinite and infinitesimal, of
idea and phenomenon; the class conceptions of faculties and virtues, the
antagonism of the appetites and the reason; and connected with this, at
a higher stage of development, the opposition of moral and intellectual
virtue; also the primitive conceptions of unity, being, rest, motion,
and the like. These divisions were not really scientific, but rather
based on popular experience. They were not held with the precision of
modern thinkers, but taken all together they gave a new existence to the
mind in thought, and greatly enlarged and more accurately defined man's
knowledge of himself and of the world. The majority of them have been
accepted by Christian and Western nations. Yet in modern times we have
also drifted so far away from Aristotle, that if we were to frame a
system on his lines we should be at war with ordinary language and
untrue to our own consciousness. And there have been a few both in
mediaeval times and since the Reformation who have rebelled against the
Aristotelian point of view.