Furthermore, Mansel tersely conveys the truth which I am endeavouring to present, thus:—“The mind recognizes the impression which a tree makes on the retina of the eye: this is presentative consciousness. It then depicts it. From many such pictures it forms a general notion, and to that notion it at last appropriates a name.”[29] Almost in identical language the same distinction is conveyed by Noiré thus:—“All trees hitherto seen by me may leave in my imagination a mixed image, a kind of ideal representation of trees. Quite different from this is the concept, which is never an image.”[30] And, not to overburden the argument with quotations, I will furnish but one more, which serves if possible with still greater clearness to convey exactly what it is that I mean by a recept. Professor Huxley writes:—“An anatomist who occupies himself intently with the examination of several specimens of some new kind of animal, in course of time acquires so vivid a conception of its form and structure, that the idea may take visible shape and become a sort of waking dream.”[31] Although the use of the word “conception” here is unfortunate in one way, I regard it as fortunate in another: it shows how desperate is the need for the word which I have coined. The above quotations, then, may be held sufficient to show that the distinction which I have drawn has not been devised merely to suit my own purposes. All that I have endeavoured so far to do is to bring this distinction into greater clearness, by assigning to each of its parts a separate name. And in doing this I have not assumed that the two orders of generalization comprised under recepts and concepts are the same in kind. So far I have left the question open as to whether a mind which can only attain to recepts differs in degree or in kind from the intellect which is able to go on to the formation of concepts. Had I said, with Sully, “When the resemblance is less striking, as in the case of more abstract concepts, a distinct operation of active comparison is involved,” I should have been assuming that there is only a difference of degree between a recept and a concept: designating both by the same term, and therefore implying that they differ only in their level of abstraction, I should have assumed that what he calls the “passive process of assimilation,” whereby an infant or an animal recognizes an individual man as belonging to a class, is really the same kind of psychological process as that which is involved “in the case of more abstract concepts,” where the individual man is designated by a proper name, while the class to which he belongs is designated by a common name. Similarly, if I had said, with Thomas Brown, that in the process of generalization there is, “in the first place, the perception of two or more objects [percept]; in the second place, the feeling of their resemblance [recept]; and, lastly, the expression of this common relative feeling by a name, afterwards used as a general