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Mental life is indeed practical through and through. It begins in practice and it ends in practice.
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.
It is more difficult to designate this form of conation on its practical side by a satisfactory name.
It is convenient to distinguish the two kinds of experience which have thus been described, the experienc-ing and the experienc-ed, by technical words.
In the perception of a tree we can distinguish the act of experiencing, or perceiving, from the thing experienced, or perceived.
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.
For psychological purposes the most important differences in conation are those in virtue of which the object is revealed as sensed or perceived or imaged or remembered or thought.
Desire then is the invasion of the whole self by the wish, which, as it invades, sets going more and more of the psychical processes; but at the same time, so long as it remains desire, does not succeed in getting possession of the self.
Curiosity begins as an act of tearing to pieces or analysis.
But unfortunately Locke treated ideas of reflection as if they were another class of objects of contemplation beside ideas of sensation.
But though cognition is not an element of mental action, nor even in any real sense of the word an aspect of it, the distinction of cognition and conation has if properly defined a definite value.
Both expectations and memories are more than mere images founded on previous experience.
An object is not first imagined or thought about and then expected or willed, but in being actively expected it is imagined as future and in being willed it is thought.
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