There are, if I am not mistaken, at least three different kinds of belief-feeling, which we may call respectively memory, expectation and bare assent. In what I call bare assent, there is no time-element in the feeling of belief, though there may be in the content of what is believed. If I believe that Caesar landed in Britain in B.C. 55, the time-determination lies, not in the feeling of belief, but in what is believed. I do not remember the occurrence, but have the same feeling towards it as towards the announcement of an eclipse next year. But when I have seen a flash of lightning and am waiting for the thunder, I have a belief-feeling analogous to memory, except that it refers to the future: I have an image of thunder, combined with a feeling which may be expressed in the words: "this will happen." So, in memory, the pastness lies, not in the content of what is believed, but in the nature of the belief-feeling. I might have just the same images and expect their realization; I might entertain them without any belief, as in reading a novel; or I might entertain them together with a time-determination, and give bare assent, as in reading history. I shall return to this subject in a later lecture, when we come to the analysis of belief. For the present, I wish to make it clear that a certain special kind of belief is the distinctive characteristic of memory. The problem as to whether memory can be explained as habit or association requires to be considered afresh in connection with the causes of our remembering something. Let us take again the case of my being asked what I had for breakfast this morning. In this case the question leads to my setting to work to recollect. It is a little strange that the question should instruct me as to what it is that I am to recall. This has to do with understanding words, which will be the topic of the next lecture; but something must be said about it now. Our understanding of the words "breakfast this morning" is a habit, in spite of the fact that on each fresh day they point to a different occasion. "This morning" does not, whenever it is used, mean the same thing, as "John" or "St. Paul's" does; it means a different period of time on each different day. It follows that the habit which constitutes our understanding of the words "this morning" is not the habit of associating the words with a fixed object, but the habit of associating them with something having a fixed time-relation to our present. This morning has, to-day, the same time-relation to my present that yesterday morning had yesterday. In order to understand the phrase "this morning" it is necessary that we should have a way of feeling time-intervals, and that this feeling should give what is constant in the meaning of the words "this morning." This appreciation of time-intervals is, however, obviously a product of memory, not a presupposition of it. It will be better, therefore, if we wish to analyse the causation of memory by