It is this relationship of present response to the response of the next moment that constitutes the distinctive trait of conscious behavior. The relatively unorganized responses of the present moment, in becoming reflected in the experienced object, reveal their outcome or meaning before they have become overt, and thus provide the conditions of intelligent action. In other words, future consequences become transformed into a stimulus for further behavior. We are confronted here with a distinctive mode of operation, which must be properly recognized, if we are to give a consistent and intelligent account of conscious behavior. On the other hand, if we refuse to recognize the advent here of a new category, intelligence becomes an anomaly and mystery deepens into contradiction. Since intelligence or consciousness must be provided for somehow, we are forced back upon either interactionism or else epiphenomenalism, more or less disguised under a euphonious name, such as psycho-physical parallelism or the double-aspect theory. That is, the relation of stimulus and response is either reduced to plain cause and effect or else is rejected altogether and supplanted by a bare concomitance of the physical and mental series. In either case conscious behavior is reduced to the type of reflex action, the only issue between the two doctrines being the question whether or not it is necessary or permissible to interpolate mental links in the causal chain. According to the doctrine of parallelism, conscious behavior is nothing more than a complicated form of reflex, which goes on without any interference on the part of mind or intelligence. Intelligence adds nothing to the situation except itself; it carries no implications or new significance with regard to conduct. The psychic correlate is permitted to tag along, but the explanations of response remain the same in kind as they were before they reached the level of consciousness. "Mere complexity should not becloud the issue. Every brain process, like every reflex activity, is presumably the result of physico-chemical processes. The assumption of a mysterious intuition or 'psychic force' adds nothing to the mechanistic explanation, even when the latter is most fragmentary. The interactionists go out of their way unnecessarily in assuming a special activity of consciousness to account for the dislocation of reactions from sensations. The nervous organization suffices to explain it. Distant-stimuli and central stimuli co-operate to bring about anticipatory reactions; foresight is but the conscious side of this process. The phenomenon is _both_ physical and mental."[39]