 Dewey’s account connected those of Charles Darwin and William James. Darwin argued that internal emotional states cause organic expressions which, depending on their survival value, may be subject to natural selection; for example, my feeling and expression of emotion may earn sympathy that aids survival of like-feeling offspring. James, in contrast, sought to decrease the distance between emotion and accompanying bodily expression. In actual cases of emotion, a perception excites a pre-organized physiological mechanism; our recognition of such changes just is the emotional experience: “we feel sorry because we cry, angry because we strike” (James 1890 [1981: 450]). Dewey’s “The Theory of Emotion” (1894b &amp; 1895, EW4) pressed James further, toward the integrated whole of feeling-and-expression. Being sad is not merely feeling sad or acting sad but is the purposive organism’s overall experience. This is Dewey’s attempt to gently correct James’ unfortunate reiteration of mind-body dualism. To understand emotion, Dewey argued, we must see that “the mode of behavior is the primary thing” (“The Theory of Emotion”, EW4: 174). As with habit, emotion is not the private possession of the subject, but rather emerges from the fluid boundary connecting event and organism; emotion is “called out by objects, physical and personal”, an intentional “response to an objective situation” (EN, LW1: 292). If I encounter a strange dog and I am perplexed as to how to react, there is an inhibition of habit, and this excites emotion. As I entertain a range of incompatible responses (Run? Call out? Slink away?), a tension is created which further interrupts and inhibits habits, and is experienced as emotion (“The Theory of Emotion”, EW4: 182) Thus, emotions are intentional insofar as they are “to or from or about something objective, whether in fact or in idea” and not merely reactions “in the head” (AE, LW10: 72).