Now we meet with one of those embarrassing questions with which our subject is full. Must we here conclude our list of primitive emotions, or must we add two others: joy and grief? It is possible to incline to the latter view. Thus Lange has included joy and grief among the four or five simple “emotions” which he has chosen as types of his descriptions. The following reasons, in my opinion, are against this solution. No doubt joy and grief present all the characters which constitute an emotion: movements or arrest of movements, changes in the organic life, and a state of consciousness _sui generis_. But in that case physical pleasure and physical pain must also be included among the emotions, for they both present the characters above enumerated; moreover, there is an identity of nature between physical pleasure and joy on one side, physical pain and grief on the other side, as I hope to prove later on; the only difference is that the physical form is preceded by a state of the organism, the moral form (joy, grief) by a representation. In other words, we should have to class pleasure and pain (without qualification or restriction) among the primitive emotions. Now these two alleged emotions present, with reference to the five already named, an evident and capital difference: their character of generality. Fear is quite distinct from anger, affection from self-feeling, and sexual emotion from the other four by its specific mark. Each of them is a complex state, distinct and impenetrable; just as vision is in relation to hearing, or touch to smell. Each expresses a particular tendency (defensive, offensive, attraction to the like, etc.), and is adapted to a particular end. Pleasure and pain, on the contrary, express general conditions of being; they are diffused everywhere and penetrate everywhere. There is pain in fear, in certain moments of anger and of the self-feeling; there is pleasure in sexual emotion, in certain moments of anger and of the self-feeling. These two states have no domain of their own. Emotion, by its nature, particularises; pleasure and pain by their nature universalise; they are the general marks of the affective life, and if they coincide like the emotions with motor, vaso-motor, and other phenomena, that is because no form of feeling can exist without its physiological conditions.