What we say about reality thus depends on the perspective into which we throw it. The THAT of it is its own; but the WHAT depends on the WHICH; and the which depends on US. Both the sensational and the relational parts of reality are dumb: they say absolutely nothing about themselves. We it is who have to speak for them. This dumbness of sensations has led such intellectualists as T.H. Green and Edward Caird to shove them almost beyond the pale of philosophic recognition, but pragmatists refuse to go so far. A sensation is rather like a client who has given his case to a lawyer and then has passively to listen in the courtroom to whatever account of his affairs, pleasant or unpleasant, the lawyer finds it most expedient to give. Hence, even in the field of sensation, our minds exert a certain arbitrary choice. By our inclusions and omissions we trace the field's extent; by our emphasis we mark its foreground and its background; by our order we read it in this direction or in that. We receive in short the block of marble, but we carve the statue ourselves. This applies to the 'eternal' parts of reality as well: we shuffle our perceptions of intrinsic relation and arrange them just as freely. We read them in one serial order or another, class them in this way or in that, treat one or the other as more fundamental, until our beliefs about them form those bodies of truth known as logics, geometries, or arithmetics, in each and all of which the form and order in which the whole is cast is flagrantly man-made. Thus, to say nothing of the new FACTS which men add to the matter of reality by the acts of their own lives, they have already impressed their mental forms on that whole third of reality which I have called 'previous truths.' Every hour brings its new percepts, its own facts of sensation and relation, to be truly taken account of; but the whole of our PAST dealings with such facts is already funded in the previous truths. It is therefore only the smallest and recentest fraction of the first two parts of reality that comes to us without the human touch, and that fraction has immediately to become humanized in the sense of being squared, assimilated, or in some way adapted, to the humanized mass already there. As a matter of fact we can hardly take in an impression at all, in the absence of a pre-conception of what impressions there may possibly be.