The expressiveness of a smile is not discovered exactly through association of images. The child smiles (without knowing it) when he feels pleasure; and the nurse smiles back; his own pleasure is associated with her conduct, and her smile is therefore expressive of pleasure. The fact of his pleasure at her smile is the ground of his instinctive belief in her pleasure in it. For this reason the circumstances expressive of happiness are not those that are favourable to it in reality, but those that are congruous with it in idea. The green of spring, the bloom of youth, the variability of childhood, the splendour of wealth and beauty, all these are symbols of happiness, not because they have been known to accompany it in fact, -- for they do not, any more than their opposites, -- but because they produce an image and echo of it in us aesthetically. We believe those things to be happy which it makes us happy to think of or to see; the belief in the blessedness of the supreme being itself has no other foundation. Our joy in the thought of omniscience makes us attribute joy to the possession of it, which it would in fact perhaps be very far from involving or even allowing. The expressiveness of forms has a value as a sign of the life that actually inhabits those forms only when they resemble our own body; it is then probable that similar conditions of body involve, in them and in us, similar emotions; and we should not long continue to regard as the expression of pleasure an attitude that we know, by experience in our own person, to accompany pain. Children, indeed, may innocently torture animals, not having enough sense of analogy to be stopped by the painful suggestions of their writhings; and, although in a rough way we soon correct these crying misinterpretations by a better classification of experience, we nevertheless remain essentially subject to the same error. We cannot escape it, because the method which involves it is the only one that justifies belief in objective consciousness at all. Analogy of bodies helps us to distribute and classify the life we conceive about us; but what leads us to conceive it is the direct association of our own feeling with images of things, an association which precedes any clear representation of our own gestures and attitude. I know that smiles mean pleasure before I have caught myself smiling in the glass; they mean pleasure because they give it.