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Updated: May 21, 2025
One holds that my "pleasing" and the brain-change that corresponds to it have their place in the world-order; that is, he maintains that every volition can be accounted for. Another holds that, under precisely the same circumstances, one may "please" or not "please"; which means that the "pleasing" cannot be wholly accounted for by anything that has preceded.
On the other hand, the difference between the two is all-important; in the one case, the concomitant phenomenon is an accidental circumstance that might just as well be absent; in the other, it is nothing of the sort; it cannot be absent the mental fact must exist if the brain-change in question exists.
It is well known that there is a brain-change corresponding to every thought we think; and the nature of the connection between the two has been one of the most debated points in metaphysics, and is one which, if we thoroughly understood it, would doubtless solve in a great measure the nature of life and of consciousness.
Without going into this very complex question, however, there remains the undoubted fact of the connection; the thought, which is known by us in consciousness; and the brain-change, which has been verified by ingenious mechanical and electrical instruments, and the effects of which we behold in the chemical changes in the brain-substance itself after severe thinking.
We have seen that sensations are not in the brain, and their localization means only the determination of their concomitant physical phenomena, of the corresponding brain-change. And it ought to be clear even from what has been said above that, in determining the moment at which a sensation arises, we are determining only the time of the concomitant brain process.
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