Precisely the same sort of assertions may be made about the knower-known relation. If the one who is knower is something else and more than the knower of objects, and if objects are, _in relation to the one who knows them_, something else and other than things in a knowledge relation, there is somewhat to define and discuss; otherwise we are raising, as we have already seen, the quite foolish question as to what is the relation of a relation to itself, or the equally foolish question of whether being a thing modifies the thing that it is. And, moreover, epistemological realism and idealism both say the same thing: realism that a thing does not modify itself, idealism that, since the thing is what it is, it stands in the relation that it does stand in. There are many facts which, prima facie, support the claim that knowing is a connection of things which depends upon other and more primary connections between a self and things; a connection which grows out of these more fundamental connections and which operates in their interests at specifiable crises. I will not repeat what is so generally admitted and so little taken into account, that knowing is, biologically, a differentiation of organic behavior, but will cite some facts that are even more obvious and even more neglected. 1. If we take a case of perception, we find upon analysis that, so far as a self or organism is concerned in it at all, the self is, so to say, inside of it rather than outside of it. It would be much more correct to say that a self is contained in a perception than that a perception is presented to a self. That is to say, the organism is involved in the occurrence of the perception in the same sort of way that hydrogen is involved in the happening--producing--of water. We might about as well talk of the production of a specimen of water as a presentation of water to hydrogen as talk in the way we are only too accustomed to talk about perceptions and the organism. When we consider a perception as a case of "apperception," the same thing holds good. Habits enter into the _constitution_ of the situation; they are in and of it, not, so far as it is concerned, something outside of it. Here, if you please, is a unique relation of self and things, but it is unique not in being wholly incomparable to all natural relations among events, but in the sense of being distinctive or just the relation that it is.