"There is still one other quarter to be referred to in settling a complete arrangement of the emotions, namely, the varieties of human conduct, and the machinery created in subservience to our common susceptibilities. For example, the vast superstructure of fine art has its foundations in human feeling, and in rendering an account of this we are led to recognise the interesting group of artistic or aesthetic emotions. The same outward reference to conduct and creations brings to light the so-called moral sense in man, whose foundations in the mental system have accordingly to be examined. "Combining together these various indications, or sources of discrimination,--outward objects, diffusive mode or expression, inward consciousness, resulting conduct and institutions--I adopt the following arrangement of the families or natural orders of emotion." Here, then, are confessedly adopted, as bases of classification, the most manifest characters of the emotions; as discerned subjectively, and objectively. The mode of diffusion of an emotion is one of its outside aspects; the institutions it generates form another of its outside aspects; and though the peculiarities of the emotion as a state of consciousness, seem to express its intrinsic and ultimate nature, yet such peculiarities as are perceptible by simple introspection, must also be classed as superficial peculiarities. It is a familiar fact that various intellectual states of consciousness turn out, when analyzed, to have natures widely unlike those which at first appear; and we believe the like will prove true of emotional states of consciousness. Just as our concept of space, which is apt to be thought a simple, undecomposable concept, is yet resolvable into experiences quite different from that state of consciousness which we call space; so, probably, the sentiment of affection or reverence is compounded of elements that are severally distinct from the whole which they make up. And much as a classification of our ideas which dealt with the idea of space as though it were ultimate, would be a classification of ideas by their externals; so, a classification of our emotions, which, regarding them as simple, describes their aspects in ordinary consciousness, is a classification of emotions by their externals. Thus, then, Mr. Bain's grouping is throughout determined by the most manifest attributes--those objectively displayed in the natural language of the emotions, and in the social phenomena that result from them, and those subjectively displayed in the aspects the emotions assume in an analytical consciousness. And the question is--Can they be correctly grouped after this method?