Now, if this is so well known to be the case with percepts, obviously it must also be the case with recepts. If we thus find by experiment that all our perceptions are dependent on sub-conscious co-ordination wholly automatic, much more may we be prepared to find that the simplest of our ideas are dependent on spontaneous co-ordinations almost equally automatic. Accordingly, it requires but a slight analysis of our ordinary mental processes to prove that all our simpler ideas are group-arrangements, which have been formed as I say spontaneously, or without any of that intentionally comparing, sifting, and combining process which is required in the higher departments of ideational activity. The comparing, sifting, and combining is here done, as it were, _for_ the conscious agent; not _by_ him. Recepts are _received_: it is only concepts that require to be _conceived_. For a recept is that kind of idea the constituent parts of which—be they but the memories of percepts, or already more or less elaborated as recepts—unite spontaneously as soon as they are brought together. It matters not whether this readiness to unite is due to obvious similarity, or to frequent repetition: the point is that there is so strong an _affinity_ between the elementary constituents, that the compound is formed as a consequence of their mere apposition in consciousness. If I am crossing a street and hear behind me a sudden shout, I do not require to wait in order to predicate to myself that there is probably a hansom cab just about to run me down: a cry of this kind, and in those circumstances, is so intimately associated in my mind with its purpose, that the idea which it arouses need not rise above the level of a recept; and the adaptive movements on my part which that idea immediately prompts, are performed without any intelligent reflection. Yet, on the other hand, they are neither reflex actions nor instinctive actions: they are what may be termed receptual actions, or actions depending on recepts.
This, of course, is an exceedingly simple illustration, and I have used it in order to make the further remark that actions depending on recepts, although they often thus lie near to reflex actions, are by no means bound to do so. On the contrary, as we shall immediately find, actions depending on recepts are often so highly “intelligent,” that in our own case it is impossible to draw the line between them and actions depending on concepts. That is to say, in our own case there is a large border-land where introspection is unable to determine whether adjustive action is due to recepts or to concepts; and hence it is only in the case of animals that we can be certain as to the limits of intelligent adjustment which are possible under the operation of recepts alone. The question therefore, now arises,—How far can this process of spontaneous or unintentional comparing, sifting, and combining go without the intentional co-operation of the conscious agent? To what level of ideation can recepts attain without the aid of concepts? We have seen in the last chapter that animals display generic or receptual ideas of Good-for-eating, Not-good-for-eating, &c.; and we know that in our own case we “instinctively” avoid placing our hands in a flame, without requiring to formulate any proposition upon the properties of flame. How far, then, can this kind of unnamed or non-conceptional ideation extend? Or, in other words, how far can mind travel without the vehicle of Language? For the reasons already given, I will answer this question by fastening attention exclusively on the mind of brutes.