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as divided the first simple act into two, an act of perceiving, and one of knowing directed toward that of perception. Yet this is merely a convenience of expression. The one single act of seeing the ball is all that is present. If there were a second act of knowing, this also would require sub-division in order to reach the element of consciousness in it. Thus analysis must go on indefinitely, unless we finally accept an act of knowing which is simple and indivisible. There is no double faculty, or double movement of one faculty, in thinking, feeling, willing. A thought is a thought only as it is known; a feeling is a feeling only as it is felt. They do not first find existence, and then an added quality or element of consciousness; but consciousness is the condition and form of their existence. Consciousness, then, is not, like judgment, a power; nor like pain or pleasure, a quality of certain states; it is not a feature or a relation of a sensation, but involved in the very notion of a sensation. This idea, therefore, as neither a faculty to be known by its exercise, nor a quality of mental states to be learned by observation, indeed every act of observation must itself contain it must be evolved by the mind as an explanatory idea, or conditional notion in considering the phenomena to which it is applicable.

It is not only unphenomenal itself, it is introduced as the antecedent condition of a large class of phenomena, to wit: those of mind. What space is to material facts, consciousness is to intellectual facts, the interpreting light under which they occur. The words we. constantly apply to it, recognize this relation. "We say, "the field of consciousness," "transpiring in consciousness," "coming up into the light of consciousness," "the flow of consciousness," that is of thought and feeling in consciousness. These and like expressions are shaped under an image in which consciousness is presented as an arena of mental movements, as is