The primary fact is that man is a being who responds in action to the stimuli of the environment. This fact is complicated in deliberation, but it certainly is not abolished. We continue to react to an object presented in imagination as we react to objects presented in observation. The baby does not move to the mother’s breast because of calculation of the advantages of warmth and food over against the pains of effort. Nor does the miser seek gold, nor the architect strive to make plans, nor the physician to heal, because of reckonings of comparative advantage and disadvantage. Habit, occupation, furnishes the necessity of forward action in one case as instinct does in the other. We do not act from reasoning; but reasoning puts before us objects which are not directly or sensibly present, so that we then may react directly to these objects, with aversion, attraction, indifference or attachment, precisely as we would to the same objects if they were physically present. In the end it results in a case of direct stimulus and response. In one case the stimulus is presented at once through sense; in the other case, it is indirectly reached through memory and constructive imagination. But the matter of directness and indirectness concerns the way the stimulus is reached, not the way in which it operates.
Joy and suffering, pain and pleasure, the agreeable and disagreeable, play their considerable role in deliberation. Not, however, by way of a calculated estimate of future delights and miseries, but by way of experiencing present ones. The reaction of joy and sorrow, elation and depression, is as natural a response to objects presented in imagination as to those presented in sense. Complacency and annoyance follow hard at the heels of any object presented in image as they do upon its sensuous experience. Some objects when thought of are congruent to our existing state of activity. They fit in, they are welcome. They agree, or are agreeable, not as matter of calculation but as matter of experienced fact. Other objects rasp; they cut across activity; they are tiresome, hateful, unwelcome. They disagree with the existing trend of activity, that is, they are disagreeable, and in no other way than as a bore who prolongs his visit, a dun we can’t pay, or a pestiferous mosquito who goes on buzzing. We do not think of future losses and expansions. We think, through imagination, of objects into which in the future some course of action will run, and we are now delighted or depressed, pleased or pained at what is presented. This running commentary of likes and dislikes, attractions and disdains, joys and sorrows, reveals to any man who is intelligent enough to note them and to study their occasions his own character. It instructs him as to the composition and direction of the activities that make him what he is. To know what jars an activity and what agrees with it is to know something important about that activity and about ourselves.
Someone may ask what practical difference it makes whether we are influenced by calculation of future joys and annoyances or by experience of present ones. To such a question one can hardly reply except in the words “All the difference in the world.” In the first place, no difference can be more important than that which concerns the nature of the subject-matter of deliberation. The calculative theory would have it that this subject-matter is future feelings, sensations, and that actions and thought are external means to get and avoid these sensations. If such a theory has any practical influence, it is to advise a person to concentrate upon his own most subjective and private feelings. It gives him no choice except between a sickly introspection and an intricate calculus of remote, inaccessible and indeterminate results. In fact, deliberation, as a tentative trying-out of various courses of action, is outlooking. It flies toward and settles upon objective situations not upon feelings. No doubt we sometimes fall to deliberating upon the effect of action upon our future feelings, thinking of a situation mainly with reference to the comforts and discomforts it will excite in us. But these moments are precisely our sentimental moments of self-pity or self-glorification. They conduce to morbidity, sophistication, isolation from others; while facing our acts in terms of their objective consequences leads to enlightenment and to consideration of others. The first objection therefore to deliberation as a calculation of future feelings is that, if it is consistently adhered to, it makes an abnormal case the standard one.
If however an objective estimate is attempted, thought gets speedily lost in a task impossible of achievement. Future pleasures and pains are influenced by two factors which are independent of present choice and effort. They depend upon our own state at some future moment and upon the surrounding circumstances of that moment. Both of these are variables which change independently of present resolve and action. They are much more important determinants of future sensations than is anything which can now be calculated. Things sweet in anticipation are bitter in actual taste, things we now turn from in aversion are welcome at another moment in our career. Independently of deep changes in character, such as from mercifulness to callousness, from fretfulness to cheerfulness, there are unavoidable changes in the waxing and waning of activity. A child pictures a future of unlimited
