that an emotion becomes linked to, i.e., organized with that composite called an idea, _we really mean (according to this theory of emotion) that it is the whole instinct, the emotional innate disposition of which the emotion is only a part that is so linked_. The instinct has also afferent and efferent activities. The latter is an impulsive or conative force discharged by the emotion. Thus the affective element of an instinctive process—a process which is a biological reaction—provides the driving force, makes the idea a dynamic factor, moves us to carry the idea to fulfilment. As McDougall has expressed it: "We may say, then, that directly or indirectly the instincts are the prime movers of all human activity; by the conative or impulsive force of some instinct (or of some habit derived from some instinct), every train of thought, however cold and passionless it may seem, is borne along toward its end, and every bodily activity is initiated and sustained. The instinctive impulses determine the ends of all activities and supply the driving power by which all mental activities are sustained; and all the complex intellectual apparatus of the most highly developed mind is but a means toward these ends, is but the instrument by which these impulses seek their satisfactions, while pleasure and pain do but serve to guide them in their choice of the means. “Take away these instinctive dispositions with their powerful impulses, and the organism would become incapable of activity of any kind; it would lie inert and motionless like a wonderful clockwork whose mainspring had been removed, or a steam engine whose fires had been drawn. These impulses are the mental forces that maintain and shape all the life of individuals and societies, and in them we are confronted with the central mystery of life and mind and will.”[221] Furthermore _the organization of the emotions with ideas to form sentiments is essential for self-control and regulation of conduct_, and becomes a safeguard against mental, physiological, and social chaos. “The growth of the sentiments is of the utmost importance for the character and conduct of individuals and of societies; it is the organization of the affective and conative life. In the absence of sentiments our emotional life would be a mere chaos, without order, consistency, or continuity of any kind; and all our social relations and conduct, being based on the emotions and their impulses, would be correspondingly chaotic, unpredictable, and unstable. It is only through the systematic organization of the emotional dispositions in sentiments that the volitional control of the immediate promptings of the emotions is rendered possible. Again, our judgments of value and of merit are rooted in our sentiments; and our moral principles have the same source, for they are formed by our judgments of moral value.”[222]