as purely inner facts is hasty and erroneous; and

(2) That their ambiguity illustrates beautifully my central thesis that
subjectivity and objectivity are affairs not of what an experience is
aboriginally made of, but of its classification. Classifications depend
on our temporary purposes. For certain purposes it is convenient to take
things in one set of relations, for other purposes in another set. In
the two cases their contexts are apt to be different. In the case of our
affectional experiences we have no permanent and steadfast purpose that
obliges us to be consistent, so we find it easy to let them float
ambiguously, sometimes classing them with our feelings, sometimes with
more physical realities, according to caprice or to the convenience of
the moment. Thus would these experiences, so far from being an obstacle
to the pure experience philosophy, serve as an excellent corroboration
of its truth.

First of all, then, it is a mistake to say, with the objectors whom I
began by citing, that anger, love and fear are affections purely of the
mind. That, to a great extent at any rate, they are simultaneously
affections of the body is proved by the whole literature of the
James-Lange theory of emotion.[77] All our pains, moreover, are local,
and we are always free to speak of them in objective as well as in
subjective terms. We can say that we are aware of a painful place,
filling a certain bigness in our organism, or we can say that we are
inwardly in a 'state' of pain. All our adjectives of worth are
similarly ambiguous--I instanced some of the ambiguities [in the first
essay].[78] Is the preciousness of a diamond a quality of the gem? or is
it a feeling in our mind? Practically we treat it as both or as either,
according to the temporary direction of our thought. 'Beauty,' says
Professor Santayana, 'is pleasure objectified'; and in Sections 10 and
11 of his work, _The Sense of Beauty_, he treats in a masterly way of
this equivocal realm. The various pleasures we receive from an object
may count as 'feelings' when we take them singly, but when they combine
in a total richness, we call the result the 'beauty' of the object, and
treat it as an outer attribute which our mind perceives. We discover
beauty just as we discover the physical properties of things. Training
is needed to make us expert in either line. Single sensations also may
be ambiguous. Shall we say an 'agreeable degree of heat,' or an
'agreeable feeling'