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transition all light disappears. Nor can this failure to show how or why the physical fact is productive of the mental one be helped by the analogy of the senses. That a series of physical effects in the senses should produce effects in the mind every way unlike themselves, and so be the ground of a knowledge of the external world, is a fact of a very different order from the assertion, that certain physical states and relations are the invariable equivalents of corresponding mental ones. Two points are overlooked by the analogy, that perceptions and thoughts are sharply distinguished from each by this very dependence of the one on physical facts, and the independence of the other; and that the whole nervous structure has plain reference to, the one form of intercommunication, and no known reference, obvious or obscure, to the other form of relation.

The notion of subconscious phenomena has been one so vague, so vacillating between physical and mental facts, that it could not long hold its ground. There were three fatal objections to it: (1) It had no assignable place or form for its alleged facts. A subconscious region was as unintelligible as a post-conscious or ante-conscious or super-conscious region would have been. Indeed, it implied them all. (2) It had no means of arriving at its facts. The senses might reach physical things, consciousness might lay open mental phenomena, but what perceptive power should explore this subconscious territory? (3) These phenomena, as wholly beyond the mind's construction, could serve for it no possible explanatory purpose. They were merely verbal lumber.

As the advocates of this new tendency began to fathom more deeply the conclusions contained in their premises, the inadequacy of the old statement became apparent, and has been mainly displaced by that of " unconscious cerebration." Cerebrations, actions of brain, are supposed to have the force of mental facts, and are of two orders, conscious