194 PSYCHOLOGY. 



foreign things. Nothing that interests us is located in the 

 joint ; everything that interests us either is some part of 

 our skin, or is something that we see as we handle it. The 

 cutaneously felt and the seen extents come thus to figure 

 as the important things for us to concern ourselves with. 

 Every time the joint moves, even though we neither see, 

 nor feel cutaneously, the reminiscence of skin-events and 

 sights which formerly coincided with that extent of move- 

 ment, ideally awaken as the movement's import, and the 

 mind drops the present sign to attend to the import alone. 

 The joint-sensation itself, as such, does not disappear in 

 the process. A little attention easily detects it, with all 

 its fine peculiarities, hidden beneath its vaster suggestions ; 

 so that really the mind has two space-perceptions before 

 it, congruent in form but dififerent in scale and place, either 

 of which exclusively it may notice, or both at once, — the 

 joint-space which it feels and the real space which it means. 

 The joint-spaces serve so admirably as signs because of 

 their capacity for parallel variation to all the jDeculiarities 

 of external motion. There is not a direction in the real 

 world nor a ratio of distance which cannot be matched by 

 some direction or extent of joint-rotation. Joint-feelings, 

 like all feelings, are roomy. Specific ones are contrasted 

 inter se as different directions are contrasted within the 

 same extent. If I extend my arm straight ont at the 

 shoulder, the rotation of the shoulder-joint will give me one 

 feeling of movement ; if then I sweep the arm forward, the 

 same joint will give me another feeling of movement. 

 Both these movements are felt to happen in space, and 

 differ in specific quality. Why shall not the specificness 

 of the quality just consist in the feeling of a jjeculiar direc- 

 tion ? * Why may not the several joint-feelings be so many 

 perceptions of movement in so many different directions ? 

 That we cannot explain why they should is no presumption 

 that they do not, for we never can explain why any sense- 

 organ should awaken the sensation it does. 



* Direction in its ' first intention,' of course ; direction with which so 

 far we merely become acquainted, and about which we know nothing save 

 perhaps its difference from another direction a moment ago experienced Id 

 the same way ! 



