is, the presumed cause is determined from the effect and _after_ the effect: all this, too, with extraordinary rapidity, so that in this matter, as in a matter of jugglery or sleight-of-hand, a confusion of the mind is produced and an after effect is made to appear a simultaneous action, an inverted succession of events, even.--From these considerations we can see how _late_ strict, logical thought, the true notion of cause and effect must have been in developing, since our intellectual and rational faculties to this very day revert to these primitive processes of deduction, while practically half our lifetime is spent in the super-inducing conditions.--Even the poet, the artist, ascribes to his sentimental and emotional states causes which are not the true ones. To that extent he is a reminder of early mankind and can aid us in its comprehension. 14 =Association.=[9]--All strong feelings are associated with a variety of allied sentiments and emotions. They stir up the memory at the same time. When we are under their influence we are reminded of similar states and we feel a renewal of them within us. Thus are formed habitual successions of feelings and notions, which, at last, when they follow one another with lightning rapidity are no longer felt as complexities but as unities. In this sense we hear of moral feelings, of religious feelings, as if they were absolute unities. In reality they are streams with a hundred sources and tributaries. Here again, the unity of the word speaks nothing for the unity of the thing. [9] Miterklingen: to sound simultaneously with. 15 =No Within and Without in the World.=[10]--As Democritus transferred the notions above and below to limitless space, where they are destitute of meaning, so the philosophers do generally with the idea "within and without," as regards the form and substance (Wesen und Erscheinung) of the world. What they claim is that through the medium of profound feelings one can penetrate deep into the soul of things (Innre), draw close to the heart of nature. But these feelings are deep only in so far as with them are simultaneously aroused, although almost imperceptibly, certain complicated groups of thoughts (Gedankengruppen) which we call deep: a feeling is deep because we deem the thoughts accompanying it deep. But deep thought can nevertheless be very widely sundered from truth, as for instance every metaphysical thought. Take from deep feeling the element of thought blended with it and all that remains is _strength_ of feeling which is no voucher for the validity of knowledge, as intense faith is evidence only of its own intensity and not of the truth of that in which the faith is felt. [10] Kein Innen und Aussen in der Welt: the above translation may seem too literal but some dispute has arisen concerning the precise idea the author means to convey. 16