It is more difficult to designate this form of conation on its practical side by a satisfactory name.
What is the meaning of the togetherness of the perceiving mind, in that peculiar modification of perceiving which makes it perceive not a star but a tree, and the tree itself, is a problem for philosophy.
Both expectations and memories are more than mere images founded on previous experience.
An expectation is a future object, recognised as belonging to me.
It may be added, to prevent misunderstanding, that when I speak of contemplated objects in this last phrase as objects of contemplation, the act of contemplation itself is of course an enjoyment.
We cannot therefore say that mental acts contain a cognitive as well as a conative element.
Hence, in desiring, the more the enjoyment is delayed, the more fancy begins to weave about the object images of future fruition, and to clothe the desired object with properties calculated to inflame the impulse.
Curiosity begins as an act of tearing to pieces or analysis.
The perceptive act is a reaction of the mind upon the object of which it is the perception.
You can mark in desire the rising of the tide, as the appetite more and more invades the personality, appealing, as it does, not merely to the sensory side of the self, but to its ideal components as well.
Psychology is the science of the act of experiencing, and deals with the whole system of such acts as they make up mental life.
But unfortunately Locke treated ideas of reflection as if they were another class of objects of contemplation beside ideas of sensation.
The mental act of sensation which issues in reflex movement is so simple as to defy analysis.
The interval between a cold expectation and a warm desire may be filled by expectations of varying degrees of warmth or by desires of varying degrees of coldness.
Mental life is indeed practical through and through. It begins in practice and it ends in practice.
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