experience. In early and even in later consciousness it is probable that the majority of pleasures and pains are so dull in intensity that they do not rouse sensation, and comparatively few incite as far as to perception. A close analysis of our own consciousness even will show many pleasures and pains, many vague states of uneasiness and discomfort, and many of organic pleasure and comfort, which lead to nothing and come to nothing for either sensation or perception. These states stand alone by themselves, and vanish with little effect on either mind or body. They constitute the outer fringe of consciousness where all mentality starts, and under sufficient pressure of life-interest develops into great fulness and complexity, or, when of comparatively little value to the organism, they disappear suddenly and completely. I am inclined also to think that close scrutiny will sometimes reveal for psychical life, as for the physical, certain entirely useless survivals, undifferentiated feelings of some types, and probably also some pure sensations. I conceive then that the fundamental order of consciousness is not, as usually set forth, pure sensation with accompanying pleasure and pain, but the reverse—pure pleasure and pain with accompanying sensation; and only by a very gradual evolution indeed did pure feeling bring in sensation, which is thus always sequent and not accompaniment. We commonly inquire as to a sensation, Was it pleasurable or painful? but the true form of inquiry is, Was the pain or pleasure senseful? Did it attain to bringing in the qualifying element of a sensation, and in what form?