concerned is kept on the strain, and is all the while contributing data to the conscious situation. In primary genesis attention, both motor and sensory, is unquestionably organic and reflex in its nature. It is a product, and an invaluable product, of biological evolution. Without this as a basis, the higher forms of attention under conscious guidance would be impossible. For all these higher forms are modifications and complications of what is given in organic heritage. Here, as elsewhere throughout the whole range of behaviour, consciousness only guides to finer issues what is presented to it in rough outline, or in isolated fragments, as the outcome of biological evolution. But the organic responses afford the data which consciousness uses that it may mould and fashion the behaviour so as to reach higher and more complex modes of adjustment. Lest a familiar form of words should give rise to misapprehension, it may here be stated that, when we say that consciousness moulds and fashions behaviour, we do not intend to imply that consciousness is an underlying cause. We are not using the term consciousness in a metaphysical sense. We mean that consciousness is the expression of certain conditions under which behaviour is guided. Instead of saying, therefore, that consciousness utilizes certain sensory data, it would be more correct to say that it _is_ the sum-total of these data which are the psychical expression of certain brain conditions under which behaviour, as a matter of fact, takes a given set or direction. We use the word consciousness, then, not in its metaphysical sense of an underlying cause or force, but in its scientific sense, as the concomitant of certain antecedent conditions. Our common modes of speech lend themselves with misleading facility to metaphysical assumptions, all the more insidious since they are not consciously acknowledged as such. And not only what we comprise under the broader group-name “consciousness,” but what we include under narrower group-names, such as “impulse,” “volition,” “instinct,” “intelligence,” “reason,” and the like, often do duty as underlying causes of the phenomena, which, from the scientific point of view, they do no more than name.