If consciousness is nothing but the subject of awareness for the individual objects, we see at once certain consequences which are too often forgotten in the popular, haphazard psychology. In the scientific system of psychology, consciousness has for instance nothing whatever to perform, that is, consciousness itself is in no way active. The active personality of real life has been left behind and has itself been transformed into that self which is merely content of consciousness. The person who acts and performs the deeds of our life is then only a central content of our consciousness which is crystallized about the idea of our organism. It has thus become one of the contents of which consciousness itself is passively aware. Consciousness is an inactive spectator for the procession of the contents. Thus consciousness itself cannot change anything in the content nor can it connect the contents. No other function is left to consciousness but merely that of awareness. Every change and every fusion and every process must be explained through the relations of the various contents to one another. Consciousness has, therefore, not the power to prefer the one idea or to reject the other, to reenforce the one sensation and to inhibit the other. From a psychological point of view, we have seen before that even attention does not mean an activity of consciousness but a change in the content of consciousness. Certain sensations become more impressive, more clear, and more vivid, and others fade away, become indistinct and disappear, but all that goes on in the content of consciousness and the spectator, consciousness itself, simply becomes aware of those changes. Consciousness has also in itself no special span, ideas appear or disappear not because consciousness expands or narrows itself but because the causal conditions awaken or suppress the various contents.