SEC. 17. This would certainly appear to be the case if we take the words _part_ and _whole_ of consciousness in their common acceptation, as denoting a portion or the totality of mental elements (sensations, feelings, volitions, ideas), in their various relations to each other. It remains, however, to consider a position, which, it may be claimed, is not covered by the foregoing classification of possible positions, when the words "part" and "whole" are thus understood. Suppose that one distinguishes in the Kantian fashion between the _form_ and the _matter_ of what appears in consciousness, and maintains that the formal element, the arrangement, or "unity" of consciousness is to be attributed to mind, or, if you please, is mind, and for "mind" I may here write "self," while the matter or content, the raw material to be elaborated and related, is to be distinguished from this as a thing apart. Can it be shown that the above given kinds of sameness have significance in regard to the self so understood? Whether we call this a _part_ of consciousness or not will depend on our use of terms. It is not a part, as commonly understood, nor is it the whole of consciousness. Now, it has seemed to me that those who have laid most emphasis upon this formal element in consciousness have been very vague in their treatment of it. On the part of many writers there is little evidence of even an attempt at scientific exactitude. And yet it does not appear that the subject admits of treatment only in this loose and unsatisfactory way. If we can discuss it at all, there seems no reason why, with increasing knowledge, we may not expect to discuss it with accuracy and precision. If we consider this formal element of consciousness in a concrete instance, it may help us to classify our ideas concerning it. Let us imagine three points in such relations to each other that when each is connected with the other two by straight lines we have an equilateral triangle. The three points are, of course, what they are at any instant. And whatever a relation may be, if the mutual relations of these three points are capable of being considered apart from the points, as a distinct element in consciousness, there appears no reason why we should not assert with equal justice that these relations are what they are at any instant. When we take note of the points we take note of the relations, and we do not confound the one with the other.