The second advantage in studying total behavior rather than consciousness as such is that thereby the connections of mental facts one with another and with non-mental facts receive due attention. The original tendencies to connect certain thoughts, feelings and acts with certain situations—tendencies which we call reflexes, instincts and capacities—are not themselves states of consciousness; nor are the acquired connections which we call habits, associations of ideas, tendencies to attend, select and the like. No state of consciousness bears within itself an account of when and how it will appear, or of what bodily act will be its sequel. What any given person will think in any given situation is unpredictable by mere descriptions and analyses of his previous thoughts each by itself. To understand the _when_, _how_ and _why_ of states of consciousness one must study other facts than states of consciousness. These non-conscious relations or connections, knowledge of which informs us of the result to come from the action of a given situation on a given animal, may be expected to be fully half of the subject-matter of mental science. As was noted in the early pages of this chapter, the psychologist commonly does adopt the attitude of treating mind as a system of connections long enough to give some account of the facts of instinct, habit, memory, and the like. But the dogma that psychology deals exclusively with the inner stream of mind-stuff has made these accounts needlessly scanty and vague. One may appreciate fully the importance of finding out whether the attention-consciousness is clearness or is something else, and whether it exists in two or three discrete degrees or in a continuous series of gradations, and still insist upon the equal importance of finding out to what facts and for what reasons human beings do attend. There would appear, for example, to be an unfortunate limitation to the study of human nature by the examination of its consciousnesses, when two eminent psychologists, writing elaborate accounts of attention from that point of view, tell us almost nothing whereby we can predict what any given animal will attend to in any given situation, or can cause in any given animal a state of attention to any given fact. One may enjoy the effort to define the kind of mind-stuff in which one thinks of classes of facts, relations between facts and judgments about facts, and still protest that a proper balance in the study of intellect demands equal or greater attention to the problems of why any given animal thinks of any given fact, class or relation in any given situation and why he makes this or that judgment about it.