In the second place, Herbart assumes a multiplicity of relations. Why do the Reals appear as phenomena? Why should the Reals appear to be the qualities that inhere in things, the continuities of things, and the changes of things? Herbart is not altogether satisfactory in his explanation of this problem. It is the problem of the unity of the manifold, which Kant could explain as due to the synthetic power of consciousness; but such an explanation was precluded from Herbart’s Realism. Herbart speaks of two kinds of relations. There are the actual relations among the Reals. Although the Reals are conceived by Herbart as simple and unchangeable, he also thinks of them as “coming and going in intelligible space.” We can never know what the nature of these actual relations is. The actual relations between two Reals are not essential to either Real, nor can such relations have their basis in the Reals. All that we can know are the seeming relations among things. These are the relations of phenomenal space――of inherence, continuity, and change. Herbart calls these phenomenal relations “contingent views” (_zufallige Ansichten_), and looks upon them as having a semi-existence. That is to say, Herbart regards the world of experience as a world of relations which are not the actual relations among Realities, but merely the phenomenal relations, or relations as they appear to us. =The Soul and Mental Phenomena.= Each Real has one single function, viz., self-preservation; and inasmuch as the Reals “co-exist,” they mutually disturb each other. The disturbances take the form of inner reactions on the part of the Real in its effort at self-preservation. Prominent among the Reals is the Soul-real. Like all the other Reals, it is unknowable. We have, however, immediate knowledge of its manifestations in its self-preservation among the other Reals. Psychology is the science of the relations which the Soul-real bears to other Reals. From the conflict of the Soul with other Reals, mental phenomena take their rise. Consciousness is, therefore, not the same as the Soul; it is the sum-total of the acts of the Soul in self-preservation. Consciousness is the aggregate mental states, and is not essential to the Soul. Nevertheless, isolated souls do not think; they have no states of consciousness. Consciousness can arise only in a community of Reals.