There are two points further with reference to expression which merit a few remarks. The first is as to the reaction of expression on emotion. We have treated to some extent the relation of emotion to its expression, but we have also to consider the relation of an expression to its emotion and to emotion in general. We have all along assumed that the emotion as a factor in the evolution of life is an internal stimulus to a serviceable activity, which may be viewed as its expression, or may even have its value as such. That emotion, as stimulus of action, determines expression is, I think, a primary law. However, Prof. James maintains (_Mind_, xxxiv., 188) the reverse—that expression determines the emotion.[H] We do not strike because we are angry, but we are angry because we strike. Hence, in reality, the emotion is really the expression, that is, the emotion is the consciousness result of the so-called expression—it expresses the “expression” in terms of consciousness. We commonly speak of expressing our emotions, but we should rather speak of emotions as expressions in consciousness of certain bodily activities. But if we make emotion but a psychological incident and off-shoot of certain activities, I take it we run directly counter to the general function of mind in evolution as internal stimulant to useful activity. Emotion is, I judge, fundamentally a motive force and has its function, and so its rise and development as such. It is more than a by-product, but even if it were, how should we account for it? After the serviceable activity has actually been brought about, after a man has really struck down his adversary, what is the utility of emotion? We take it that the value of emotion lies in starting and supporting the activity, and it is advantageous economy that it cease immediately on the accomplishment of its end. While we must always suppose that emotion has its physical support in central neutral changes, yet the expression is truly such; that is, it is from a different impulse as determined by the emotional brain excitement. In the light merely of a theory of natural selection, mind in general, and emotion in particular, is more than incidental concomitant of physical changes, more than echo of corporeality: it has a vital and central function in the evolution of life. Prof. James points to the fact that exercising the expressions or imagining the feeling calls up the feeling, as a proof of his theory. This, however, is merely a matter of association, and can prove neither a real precedent nor resultant. We may call up ideation as well as emotion by producing associated activities. In the interdependence of the conscious life, emotion, perception and willing call up each other without reference to causative order. Any one element of consciousness may be regarded either as resultant or stimulant, according as we look at preceding or following state of consciousness. In the order of evolution, pain and pleasure