But this discrimination between sensations and the thing causing the sensations, and the assumption that consciousness testifies to the two classes of things, does not seem to be borne out by the facts. Consciousness does not testify to the two classes. The common man thinks that he knows directly the things that he sees and feels, and the distinction between these things and his ideas of the things, or his sensations gathered from the things, arises only upon reflection and after a comparison of his experiences with those of other men. He sees the ink-stand in front of another man's body. He discovers that the other man sees the ink-stand--that is, has an experience like his own. He finds, after investigation, that this other man does not have the experience until after some influence has been conducted by the nerves to the brain. He accordingly concludes that the mind of this other man, and all that it _immediately_ knows, is situated somewhere in the brain. He thus distinguishes between the ink-stand and the representative of the ink-stand in the mind of the other man. This is precisely what Dr. McCosh has done, though he has preferred to use the word perception instead of sensation or impression. Having gone as far as this, the man in question reflects, if he be consistent, that his own case must be essentially similar to that of the man he is considering, and concludes that he, too, sees only (immediately, at least) some representative of the ink-stand, and not the thing itself. Dr. McCosh does not conclude this, because he is not consistent. But an ink-stand, a tree, a house, in the brain, cannot be very much like a real ink-stand, tree or house. Then one does not see things as they are, but is condemned to a phantom world. Having gone thus far, our common man is appalled at his own conclusions, as well he may be.