We think, however, that it will not be difficult to find in what respects its organization is provisional; and at the same time to show what must be the nature of a more complete organization. We propose here to attempt this: illustrating our positions from his recently-issued second volume. * * * * * Is it possible to make a true classification without the aid of analysis? or must there not be an analytical basis to every true classification? Can the real relations of things be determined by the obvious characteristics of the things? or does it not commonly happen that certain hidden characteristics, on which the obvious ones depend, are the truly significant ones? This is the preliminary question which a glance at Mr. Bain's scheme of the emotions suggests. Though not avowedly, yet by implication, Mr. Bain assumes that a right conception of the nature, the order, and the relations of the emotions, may be arrived at by contemplating their conspicuous objective and subjective characters, as displayed in the adult. After pointing out that we lack those means of classification which serve in the case of the sensations, he says-- "In these circumstances we must turn our attention to _the manner of diffusion_ of the different passions and emotions, in order to obtain a basis of classification analogous to the arrangement of the sensations. If what we have already advanced on that subject be at all well founded, this is the genuine turning point of the method to be chosen, for the same mode of diffusion will always be accompanied by the same mental experience, and each of the two aspects would identify, and would be evidence of, the other. There is, therefore, nothing so thoroughly characteristic of any state of feeling as the nature of the diffusive wave that embodies it, or the various organs specially roused into action by it, together with the manner of the action. The only drawback is our comparative ignorance, and our inability to discern the precise character of the diffusive currents in every case; a radical imperfection in the science of mind as constituted at present.