1. The _false_ or _abstract_ memory of feeling consists in the representation of an occurrence, _plus_ an affective characteristic—I do not say an affective state. This is certainly the most frequent form. What remains of the small incidents of a long journey but the recollection of the places where they happened, the details, and the fact that they _were once_ disagreeable. What remains of a vanished love-affair but the impression of a person, of attentions paid to her, of adventures, and, besides, the recollection that this _was once_ happiness? How much does the adult retain of the memory of his childish games? How much of his former religious or political belief remains to a person who has become totally indifferent? In all cases of this kind, and there are thousands, the remembered emotional characteristic is _known_, not felt or experienced; this is only an additional intellectual character. It is added to the rest as an accessory; pretty much as, in picturing to ourselves a town, a monument, a landscape visited long ago, we add the recollection of a bright or cloudy sky, of rain or fog which surrounded it. I call an emotional memory “abstract,” and I justify this term. Emotional states are just as susceptible of abstraction and generalisation as intellectual states. One who has seen many men, who has heard many dogs bark or frogs croak, forms to himself a generic image of the human figure, of the barking of dogs, or the croaking of frogs. This is a schematic, half-abstract, half-concrete representation, formed through the accumulation of rough resemblances and the elimination of differences. In the same way, a person who has several times suffered from toothache, colic, or headache, who has had paroxysms of anger or fear, hate or love, forms to himself a generic impression of these different states by means of the same procedure. This is the first step. It would be beside the point to follow here in detail the ascending progress of the mind to higher and ever higher generalisations. In their highest degree, concepts like force, movement, quantity, etc., suppose two things: a word which fixes and represents them, and a potential or latent knowledge, hidden under the word and preventing it from being a mere _flatus vocis_. He who does not possess this potential knowledge, who is incapable of resolving the superior abstractions, first into medium, then into inferior ones, then into concrete _data_, possesses only an empty concept. So for the affective states the terms emotion, passion, sensibility, etc., are nothing but abstractions, and in order to verify these terms and give them a real significance, we must have experiences in the region of feeling, concrete data. People who speak of a state of feeling which they have never experienced, which they know only by hearsay, have an empty concept. States of feeling are a material susceptible of all degrees of abstraction, like sensory material.