I should have thought that, with all these cautions before him, Prof. Green would not have fallen into the error of supposing that in the argument thereupon commenced, the phrase “states of consciousness” is used with all its ordinary implications. I should have thought that, as in {327} a note appended to the outset of the argument I have referred to the parallel argument in _First Principles_, where I have used the phrase “manifestations of existence” instead of “states of consciousness,” as the least objectionable; and as the argument in the _Psychology_ is definitely described in this note as a re-statement in a different form of the argument in _First Principles_; he would have seen that in the phrase “states of consciousness,” as used throughout this chapter, was to be included no more meaning than was included in the phrase “manifestations of existence.”[46] I should have thought he would have seen that the purpose of the chapter was passively to watch, with no greater intelligence than is implied in watching, how the manifestations or states, vivid and faint, comport themselves: excluding all thought of their meanings—all interpretations of them. Nevertheless, Prof. Green charges me with having, at the outset of the examination, invalidated my argument by implying, in the terms I use, certain products of developed consciousness.[47] He contends that my division of the “states of consciousness,” or, as I elsewhere term them, “manifestations of existence,” into vivid and faint, is vitiated from the first by including along with the vivid ones those faint ones needful to constitute them perceptions, in the ordinary sense of the word. Because, describing all I passively watch, I speak of a distant {328} head-land, of waves, of boats, &c, he actually supposes me to be speaking of those developed cognitions under which these are classed as such and such objects. What would he have me do? It is impossible to give any such account of the process as I have attempted, without using names for things and actions. The various manifestations, vivid and faint, which in the case described impose themselves on my receptivity, must be indicated in some way; and the words indicating them inevitably carry with them their respective connotations. What more can I do than warn the reader that all these connotations must be ignored, and that attention must be paid exclusively to the manifestations themselves, and the modes in which they comport themselves. At the stage described in this “partial differentiation,” while I suppose myself as yet unconscious of my own individuality and of a world as separate from it, the obvious implication is, that what I name “states of consciousness,” because this is the current term for them, are to have no interpretations whatever put upon them; but that their characters and modes of behaviour are to be observed, as they might be while yet there had been none of that organization of experiences which makes things