Now in all these various cases we are dealing with data which in normal life are inseparably joined. Of all possible experiences, it is hard to imagine any pair more uniformly and incessantly coupled than the volition to move, on the one hand, and the feeling of the changed position of the parts, on the other. From the earliest ancestors of ours which had feet, down to the present day, the movement of the feet must always have accompanied the will to move them; and here, if anywhere, habit's consequences ought to be found. The process of the willing ought, then, to pour into the process of feeling the command effected, and ought to awaken that feeling in a maximal degree provided no other positively contradictory sensation come in at the same time. In most of us, when the will fails of its effect there is a contradictory sensation. We discern a resistance or the unchanged position of the limb. But neither in anæsthesia nor in amputation can there be any contradictory sensation in the foot to correct us; so imagination has all the force of fact. 'APPERCEPTION.' In Germany since Herbart's time Psychology has always had a great deal to say about a process called _Apperception_.[111] The incoming ideas or sensations are said to be 'apperceived' by 'masses' of ideas already in the mind. It is plain that the process we have been describing as perception is, at this rate, an apperceptive process. So are all recognition, classing, and naming; and passing beyond these simplest suggestions, all farther thoughts about our percepts are apperceptive processes as well. I have myself not used the word apperception because it has carried very different meanings in the history of philosophy,[112] and 'psychic reaction,' 'interpretation,' 'conception,' 'assimilation,' 'elaboration,' or simply 'thought,' are perfect synonyms for its Herbartian meaning, widely taken. It is, moreover, hardly worth while to pretend to analyze the so-called apperceptive performances beyond the first or perceptive stage, because their variations and degrees are literally innumerable. 'Apperception' is a name for the sum-total of the effects of what we have studied as association; and it is obvious that the things which a given experience will suggest to a man depend on what Mr. Lewes calls his entire psychostatical conditions, his nature and stock of ideas, or, in other words, his character, habits, memory, education, previous experience, and momentary mood. We gain no insight into what really occurs either in the mind or in the brain by calling all these things the 'apperceiving mass,' though of course this may upon occasion be convenient. On the whole I am inclined to think Mr. Lewes's term of 'assimilation' the most fruitful one yet used.[113] Professor H. Steinthal has analyzed apperceptive processes with a sort of detail which is simply burdensome.[114] His introduction of the matter may, however, be quoted. He begins with an anecdote from a comic paper.