And so of the two other modes of consciousness, reason and will, in which, in different beings, according to their constitution, life most naturally and best finds realization: for each of these modes of consciousness, as for the intuitional mode, there is one sort of experience, called philosophy, which is distinguished by a certain supremacy of self-same nature, independent of any distinction of personal constitution among philosophers. The voluntarist, indeed, might claim a peculiarly eulogistic supremacy for volitional experience over any other kind; for it is ethically supreme for all, whatever one’s constitutional bent. But its ethical supremacy is no more the _philosophic quale_ of volitional experience, on the voluntaristic conception of philosophy, than is its other eulogistic supremacy, its mere congeniality, for the strongly volitional type of character. For, men of such character may be conspicuously deficient in philosophic faculty in the judgment of all, including the voluntarist philosopher. Reason, finally, commands recognition of supremacy, among the modes of consciousness, in another sense, a sense distinct from the imperative or ethical supremacy of will. The supremacy of reason is its exclusive reflectiveness; and reflectiveness as the _quale_ of reason is the same character as criticalness; that is, it is the faculty of judgment. It is important to note that this critical reflectiveness is a _differentia_ of reason; it is not a character of intuition nor of will. The proof is that reflection is the substitution of a relational for a substantive object of consciousness, and relationality is nothing else than rationality. Thus, if feeling, will and rational thought are conceptually distinct, reflectiveness is foreign to the first two, and to anything coördinately distinct from rational thought. When consciousness is employed with an emphasis on the _qualities_ of its object, in distinction from aspects of value and relation (which also belong to any object), consciousness is intuitive, in the intuitionist sense of the term. In entering a consciousness, the qualities become, _ipso facto_, content of that consciousness, taking their place in this setting under the name “sensations,” or “sense data.” It is the act of reflection which “sets” the mind’s data in contexts; which is aware of contexts, that is, and of the setting of data in them. It is the reflective act which names its data accordingly, as “quality” or “sensation”, and is conscious of them as elements of their relational setting. Consciousness is volitional when its focus is a value. In the context of the subject’s consciousness, the value becomes a purpose. Thus value as substantive object of consciousness, again, is object of will just as the substantive quality was object of intuition; while value as element in the relational complex in which it is known as “purpose,” is object of reflection. Reason, then,--that is to say, mind active in the relation-knowing