But it may be said that, as emotion rests upon representation, the proper classification of the emotions will depend upon the divisions of representation which are essentially determined by the time-sense as representation of past or future. Representation with sense of representation implies a cognition of the thing as represented merely, and so as non-existent to present actual sensing, as something having been, or to be, sensed. The emotion arises thus on cognition of the experienceable, and includes always some dim impression of potency of object for harm or benefit at some time. However, though this may be the case, it is plain that it makes no radical distinction in emotion. If a man threatens me with some injury, this fires my rage, which is greatly increased if I catch him in the act of committing the injury threatened, or find that he has committed the evil deed. Change in time-sense may thus bring change in intensity of some emotions, but it does not determine quality of emotion. The prime factor as to kind of emotion is always, not any sense of time, but the personal value of the event, which may or may not receive a definite time determination. Indeed, a form of representation, before any sense of experience as merely subjective phenomenon is attained, is a prominent feature in the direct naïve experience which constitutes by far the greater bulk in the total existent consciousness. Before experience is aware of itself and of the experienceable there is a certain purely subjective mirroring of that which is not present to sense, but has been, _i.e._, there is a re-occurrence in consciousness which has the subjective force of reality; though the objective actuality is lacking, such re-occurrence by association without the actual presence of the object stands, however, for reality to the mind experiencing—it is a direct intuition; the object, though unreal, is perfectly real to consciousness, and conveys no meaning, and so is not a basis for emotion. Yet in the higher representation with a sense of experience as integral element, the representation is sometimes practically timeless, though surcharged with emotion tendency. The highest objects which the mind represents have little time quality, and all the nobler sentiments, as love of truth, justice, etc., exist with little or no reference to time. So also in the very earliest representation, the object is seen in its feeling value—emotion basis—as soon as it is perceived as object; but this is as an immediate subjective realizing in which time-sense plays very little part. The conscious interpretation of past and future as a conscious connecting of the two is certainly not a primitive function. The time form is, then, on the whole, merely incidental in emotion, and is by no means a fundamental principle determining classification.