In the first place, it is to be noticed that the cases he instances in illustration of his position are all of violent emotions. Admitting that we cannot have these emotions, in such degree, without movements such as he describes, nor even imagine how they would feel if such a thing were possible, it does not follow because they cannot be separated that they are identical. We do not reason in this way in regard to those feelings which are not commonly called emotions. I can no more imagine myself in intense bodily pain without a tendency to groan and writhe than deeply grieved without a tendency to weep, and yet no one, probably, would say that the pain consisted solely in my consciousness of the groaning and writhing. If grief is a kind of pain, it is to be expected that, in a high degree, it will produce bodily movements more or less similar to those excited by other sorts of pain. All these emotions, however, are capable of infinite gradations in intensity. The fear of losing one’s pocket handkerchief is an emotion of the same kind as the fear of losing one’s fortune. In Professor James’s description of fear, it is evident that he has abject terror in mind; I hardly think it probable that he has any such sensations, when he fears, for instance, that he will be late to dinner, and yet he must be differently constituted from many of his fellow-men if his state of mind in such a case is merely a cold, intellectual cognition of the fact that such a state of affairs would be undesirable. The same is true of the other emotions he mentions. The feeling of the ludicrous is, perhaps, the strongest case he cites, but in my own case slight degrees of amusement do not excite laughter, or even any conscious disposition to laugh. There is, at the most, in such cases, a tendency to smile, which may be overpowered by some other emotion, without in the least impairing my feeling of amusement. It seems to me certain that slight degrees of all the emotions mentioned may be unaccompanied by any distinct consciousness of reflex movements. In such cases it is only by a pretty strong effort of attention that we are able, if at all, to determine what the bodily changes are, although we are distinctly aware of the emotion.