[17] _Kritik der reinen Vernunft._ Ed. Hartenstein, p. 256. CHAPTER II. THE CONTENTS OF THE MIND. In the language of common life, the "mind" is spoken of as an entity, independent of the body, though resident in and closely connected with it, and endowed with numerous "faculties," such as sensibility, understanding, memory, volition, which stand in the same relation to the mind as the organs do to the body, and perform the functions of feeling, reasoning, remembering, and willing. Of these functions, some, such as sensation, are supposed to be merely passive--that is, they are called into existence by impressions, made upon the sensitive faculty by a material world of real objects, of which our sensations are supposed to give us pictures; others, such as the memory and the reasoning faculty, are considered to be partly passive and partly active; while volition is held to be potentially, if not always actually, a spontaneous activity. The popular classification and terminology of the phenomena of consciousness, however, are by no means the first crude conceptions suggested by common sense, but rather a legacy, and, in many respects, a sufficiently _damnosa haereditas_, of ancient philosophy, more or less leavened by theology; which has incorporated itself with the common thought of later times, as the vices of the aristocracy of one age become those of the mob in the next. Very little attention to what passes in the mind is sufficient to show, that these conceptions involve assumptions of an extremely hypothetical character. And the first business of the student of psychology is to get rid of such prepossessions; to form conceptions of mental phenomena as they are given us by observation, without any hypothetical admixture, or with only so much as is definitely recognised and held subject to confirmation or otherwise; to classify these phenomena according to their clearly recognisable characters; and to adopt a nomenclature which suggests nothing beyond the results of observation. Thus chastened, observation of the mind makes us acquainted with nothing but certain events, facts, or phenomena (whichever name be preferred) which pass over the inward field of view in rapid and, as it may appear on careless inspection, in disorderly succession, like the shifting patterns of a kaleidoscope. To all these mental phenomena, or states of our consciousness,[18] Descartes gave the name of "thoughts,"[19] while Locke and Berkeley termed them "ideas." Hume, regarding this as an improper use of the word "idea," for which he proposes another employment, gives the general name of "perceptions" to all states of consciousness. Thus, whatever other signification we may see reason to attach to the word "mind," it is certain that it is a name which is employed to denote a series of perceptions; just as the word "tune," whatever else it may mean, denotes, in the first place, a succession of musical notes. Hume, indeed, goes further than others when he says