I maintain, on the contrary, that we have here only two different stages of the same thing; the first ineffectual and abortive, the second complete; and the subject which now occupies us must either have been in a very confused state, or very negligently treated, for a clear mind like that of W. James not to have seen that affective memories, like others, aim at becoming actual states of feeling. We ought not, however, to forget the indisputable fact that our consciousness only exists in the present. For a recollection, however distant, to exist, as far as I am concerned, it must re-enter the narrow area of _present_ consciousness; otherwise it is buried in the depths of the unconscious and equivalent to the non-existent. We have thus (not to speak of the present-future) a present-present and a present-past—viz., that of memory; and this is only distinguished from the other by certain additional marks which it is needless to enumerate, but which consist principally in its appearing like an initial state, though, in general, less intense. Now these indispensable conditions of memory are the same for both intellectual and emotional states. If, with my eyes shut, I can call up the vision of St. Peter’s at Rome (if I were an architect, with a good visual memory, I should see it in all its details), my impression is an _actual_ one, and only becomes a memory by the addition of secondary characteristics, such as repetition and a lower degree of intensity. The two cases are similar; in both, the revived impression, according to the law formulated by Dugald Stewart and Taine, is accompanied by a momentary belief which places it in the position of an actual reality. But the recollection of a feeling, it will be said, has this special property, that it is associated with organic and physiological states which make of it a real emotion. I reply that it _must_ be so, for an emotion which does not vibrate through the whole body is nothing but a purely intellectual state. To expect that we should actually revive a state of feeling without reviving also its organic conditions, is to expect the impossible, to state the problem in contradictory terms. We should, in that case, simply have its substitute, its abstraction, _i.e._, the false affective memory which is a variety of intellectual memory; the emotion will be _re_cognised, not _re_vived. Finally, the ideal of every recollection is that, while keeping its character of being already experienced, it should be adequate in such measure as was possible for the original impression. The revival of impressions is an internal operation, whose extreme form is hallucination. For the two forms of memory, intellectual and emotional, the ideal is the same, only each has its special mechanism for realising it.