even of the most abstract kind, are accompanied by modifications of organic activity, similar to, but weaker than, those which accompany the simple sensations. It is only natural, therefore, to conclude that the feeling-element in emotions and sentiments, as well as in simple pain and pleasure, is correlated with the quality—stimulating or inhibitive—and intensity of these modifications. All hedonic states, whether called forth directly by a simple physiological stimulus, or indirectly by the mediation of perceptions, memories, and ideas, can thus, in so far as they are feelings, be considered as essentially alike. The complete emotion, such as joy or anger, with all its elements of thought and conscious or unconscious volition, is of course something quite different from the simple feeling-tone of mere pleasure or pain. Physiological psychology does not, as its opponents maintain, assimilate gratifications of the sense of taste to æsthetic enjoyment or religious exaltation. We allow _rank_ to a sentiment in virtue of the mental conceptions by which it is justified in the breast of the person who feels it. But the _strength_ of such a sentiment, _as feeling_, we deem to be proportioned to the organic changes by which enthusiasm and devotion, just as much as sensual pleasure, are always accompanied. We do not assert that these organic changes are always identical in kind. In the simplest forms of hedonic sensation—sensation proper—they have their main equivalent in changes of the vegetative functions; in the emotions they are accompanied by movements of our voluntary muscles; and in the sentiments they may correspond to an activity which takes place chiefly in the organ of thought. And from these differences arise other important differences in duration as well as in intensity of the pleasure-pain. But all these various limitations cannot modify the essential fact, which is, that pleasure is always connected with an enhancement, and pain with a depression, of the vital functions.