 he is foregrounding an affective view and playing down (though not denying) the cognitive. When James’s Harvard colleague Alfred North Whitehead corrects him, saying that “[r]eligion is what a person does with their solitariness” (1926: 3, emphasis added), Whitehead stresses the conative, though Whitehead also insists that feelings always play a role. These are primarily disagreements of emphasis that do not trouble this model of human subjectivity. There have been some attempts to leave this three-part framework. For example, some in the Humean camp have suggested that religion is essentially a particular feeling with zero cognition. But that romantic suggestion collapses under the inability to articulate how an affective state can be noncognitive but still identifiable as a particular feeling (Proudfoot 1985).