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and the mind may .so decide at any instant: but there is no latent decision to that effect in the simple act of seeing a cloud, only the possibility of one.

As the opposite view has not here received that complete and exhaustive statement which we shall find of it under space and time, we can not to the best advantage, controvert it. We merely remark, that it seems to confound the sensation with the idea. This it does partly perhaps through the ambiguity of the word consciousness. It is not an unusual or very harsh form of expression to say, I am conscious that the odor exists, while the affirmation, I smell that it exists, is obviously inadmissible. Yet for philosophical purposes the last expression has all the breadth that can be allowed the first. Consciousness only reports the sensation, is as broad as the sensation, and this is fully expressed in the verb, smell. We are not then conscious of the being of an odor, unless we smell that being. The words conscious, consciousness have so enlarged their meaning as to be regarded as the ground of that which is known, when that knowledge springs from a judgment, and is thus referable to a reflective and not intuitive faculty. We are conscious of a sensation in no other sense than that we are conscious of the sensation, and also of the intuition and judgment by which existence is referred to it. These three acts are separate sources of separate elements in the joint product, This odor is. Consciousness is nothing in itself, nothing additional, but is the common and pervasive condition of each of these acts as of every act of mind. No knowledge can be referred to consciousness which is not farther, more explicitly, referable to some given specific power of mind, and the power of mind yielding the notion of existence is the one here insisted on, the reason.

Says Bain, "The sum total of all the occasions for putting forth active energy, or for conceiving this possible to