registering the routine of consciousness but endeavours to trace its
hidden mechanism and to unravel its physical causes, is driven to use the
most frankly mythological language. The physiological processes concerned,
though presupposed, are not on the scale of human perception and not
traceable in detail; and the moral action, though familiar in snatches,
has to be patched by invented episodes, and largely attributed to daemonic
personages that never come on the stage.

Locke, in his psychology of morals, had at first followed the verbal
rationalism by which people attribute motives to themselves and to one
another. Human actions were explained by the alleged pursuit of the
greater prospective pleasure, and avoidance of the greater prospective
pain. But this way of talking, though not so poetical as Freud's, is no
less mythical. Eventual goods and evils have no present existence and no
power: they cannot even be discerned prophetically, save by the vaguest
fancy, entirely based on the present impulses and obsessions of the soul.
No future good, no future evil avails to move us, except--as Locke said
after examining the facts more closely--when a _certain uneasiness_ in the
soul (or in the body) causes us to turn to those untried goods and evils
with a present and living interest. This actual uneasiness, with the dream
pictures which it evokes, is a mere symptom of the direction in which
human nature in us is already moving, or already disposed to move. Without
this prior physical impulse, heaven may beckon and hell may yawn without
causing the least variation in conduct. As in religious conversion all is
due to the call of grace, so in ordinary action all is due to the ripening
of natural impulses and powers within the psyche. The _uneasiness_
observed by Locke is merely the consciousness of this ripening, before the
field of relevant action has been clearly discerned.

When all this is considered, the ostensible interaction between mind and