Dr. George W. Crile has coined the appropriate phrase “action-pattern” to describe the mechanism involved in the cases just cited. Crile’s “action-pattern” is, indeed, practically identical with Holt’s “specific response,” and with Titchener’s “motor set,” of which phrases the latter two are today familiar to most students of psychology. Briefly, this action-pattern is simply a more or less fixed way in which some part of the body produces a movement. It depends principally upon the physical structure of the part, as well as upon its muscle and nerve supply, and secondly upon the habits of movement which external stimuli have repeatedly produced in it. Thus every healthy leg has acquired the action-patterns of walking and running, and some legs have in addition the patterns of kicking, or of “stepping on the gas” in open level country. What we call the most skilful parts of the body are those which have the greatest number of action-patterns. The hands, lips, eyes, and tongue could on this point be properly called the reservoirs of intelligence. Certainly in the evolution of man they have played the strategical part. Moreover, it is supposedly these action-patterns, these habits of movement, which are aroused whenever we are said to remember or imagine, to cogitate or ponder; and this is, I take it, what Dewey implies when he says that bodily habits do our thinking. I have elsewhere shown[2] how one action-pattern of the human hand performs yeoman service in this respect, and it would not be difficult to demonstrate that every action-pattern is capable of generating a multitude of thoughts. When, then, we say that a novelist or poet has portrayed a moving, tragic scene, we shall now understand that he has re-aroused in us bodily habits which we started to acquire when we first became acquainted with grief.