Hence we hear people say, "I feel," with reference to every experience in life, even when it is properly a question of inference, argument, and belief. The relationship between instinct, desire, and will, is no less vague. The popular classification under the heads of feeling, thought, and will, introduces a measure of order. Yet there remain items and powers which cannot be grouped under these heads. For it is supposed that there are higher powers known as conscience, the moral sense, or a "God-sense," and man is said to be "a spirit" with reference to religious experience and the possibility of survival after death. One hears much about deficiencies in powers of concentration from people who complain that they are "unable to apply" their minds, as if the mind were somehow different from the self that endeavours to use it. We hear, too, about "self-control," as if a higher self could grasp and control a lower. Finally, the possibility that we have a hidden or "subconscious mind" working by different processes complicates these popular ideas beyond hope. To turn from this wealth of popular conceptions to a psychological doctrine which begins by describing the life of the organism is not to deny anything real, but to build on an unassailable foundation with the acknowledgment that we are born in entire dependence on the body. Although this psychology has not yet mounted