Now, although we are accustomed to distinguish between emotions and purely sensuous pleasures and pains, there are some points, at least, at which it is not easy to draw the line. My pleasure in the anticipation of a good dinner is undoubtedly an emotion. Is not my pleasure in eating it entitled to the same name, and does not the latter consist in the reality of the sensations which in the former case were enjoyed in imagination? Is not the enjoyment we feel in the smell of mignonette, the tone of a sweet voice, the color and form of the rainbow, emotion? Yet it consists largely, if not entirely, in the agreeableness of the sensations. Most people would probably think it strange to hear hunger and thirst spoken of as emotions but would readily agree that desire of food or drink is as much an emotion as any other desire. Is the desire in this case anything more than the hunger or thirst? I am inclined to think that it is proper to call such pleasures and pains as I have instanced above emotions, and if so, I see no reason for denying the name to any sensuous pleasures and pains. If Professor James’s view is that all feeling is sensation, I should say that all feeling is emotion. Whether this view is correct or not, I do not see how Professor James can consistently refuse to accept it. On his theory, the emotions which he discusses must owe their pleasurable or painful quality to the pleasurable or painful nature of the sensations in which they consist. I can see no valid ground for saying that some such feelings are emotions and others are not. But the essence of emotion is pleasure or pain. Abstracting these qualities, it would be an indifferent emotion, which, I think all would agree, is a contradiction in terms. Possibly he might wish to limit the use of the term to those pleasurable and painful feelings, which arise not directly, but in a reflex way. He might say, for instance, that the disagreeableness to the ear of the creaking of an ungreased axle is not, but the shudder which it gives a sensitive person is, emotion. In that case, it must be admitted that a sneeze is emotion. His contention is that we have no other pleasures or pains than those of sensation. If this be true, a setting off of some sensations as emotions is, if not an arbitrary, a comparatively useless procedure. My own view, then, is that the elements of sensation which I have spoken of as objective and subjective might, with equal propriety, be characterised respectively as intellectual and emotional, and that in this direction the theory under discussion, although true as far as it goes, does not go far enough.