Since man is a complex, constituted being, there is necessarily a logical order to the parts which are combined in the complexity. He may be considered as a substance in which a constitution inheres, _i. e._, which is organized according to a _set_ of fixed laws, and that set of laws may be stated in their logical order. It is sufficient, however, for our purpose to consider him as an organized substance, the organization being such that he is a person--a selfhood, _self-active_ and capable of self-examination. The raw material of _all_ the activities of such a person is this organized substance. Take away the substance, and there remains only the set of laws as _abstract_ ideas. Again, take away the set of laws, and the substance is simple, unorganized substance. In the combining of the two the person becomes. These, then, are all there is of the person, and therefore in these must the raw material be. From this position it follows directly that any capacity or faculty, or, in general, every activity of the person, is the substance acting in accordance with the law which determines that form of the activity. To explain the term, form of activity. There is a _set_ of laws. Each law, by itself, is a simple law, and is incapable of organizing a substance into a being. But when these laws are considered, as they naturally stand in the Divine Reason, in relation to each other, it is seen that this, their standing together, constitutes ideals, or forms of being and activity. To illustrate from an earthly object. The law of gravitation alone could not organize a Universe; neither could the law of cohesion, nor of centripetal, nor centrifugal force, nor any other one law. All these laws must be acting together,--or rather all these laws must stand together in perfect harmony, according to their own nature, thus constituting an ideal form, in accordance with which God may create this Universe. For an illustration of our topic in its highest form, the reader is referred to those pages of Dr. Hickok's "Rational Psychology," where he analyzes personality into its elements of Spontaneity, Autonomy, and Liberty. From that examination it is sufficiently evident that either of these alone cannot organize a person, but that all three must be present in order to constitute such a being. There are, then, various forms of activity in the person, as Reason, Sensibility, and Will, in each of which the organized substance acts in a mode or form, and this form is determined by the set of organizing laws. Consciousness also is such a form. The "raw material of thought," then, must be this substance considered under the peculiar form of activity which we call consciousness, but _before the substance thus formulated has been awakened into activity by those circumstances which are naturally suited to it, for bringing it into action_. Now, by the very terms of the statement it is evident that the substance thus