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however, seems not quite explicit. In one point of view, the feeling is more objective than the thought. To be sure the thought attaches itself necessarily and distinctly to an object, but that object itself becomes a subjective one, something grasped and held by the mind as an object of contemplation, so that the entire movement maintains a subjective character. On the other hand, a feeling is often occasioned by an action or an object external to the mind, under whose influence the emotion is suffered. This object, in connection with our stronger and more well-defined feelings, evokes especial consideration, is sedulously sought after or avoided, and thus imparts a peculiarly objective turn or tendency to emotion. Take such passions as love or hatred, such sentiments as admiration and contempt; consider the appetites and the desires, how objective are they in the frame of mind and cast of action they produce. Indeed, the first condition of contemplation, a quiet, subjective handling of a topic is, that the feelings be hushed, that these restless children of the household be put to sleep, and the thoughts be left to move uninterruptedly within their own circle. On account of this ambiguity of the word subjective, and the marked external tendency given by feeling to action, we prefer to speak of thought as bi-partite and feeling as simple. Neither method of presentation holds equally well in all forms of the phenomena concerned. Sensation most distinctly separates itself from perception by its more definite and local action in the organ involved. In speaking of a feeling as subjective, reference must be had to the emotion itself, and not to the contemplation of the object which may call it out.

A second diversity in thinking and feeling is found in their dependence on volition; the former is more, the latter less immediately the result of voluntary effort. The thoughts are more directly reached and guided by the will