Thirdly, what could we really mean by such mental dispositions? A physiological disposition for a physiological action is certainly not the action itself. The finger movement in piano playing finds only a disposition in my brain centers, in case I am trained; the movement itself does not last. But the disposition is at least itself a change in the physical world. The molecules are somehow differently placed, the disposition has thus as much objective existence as the resulting movement. Nothing at all similar can be imagined in the sphere of psychical contents. Such mental dispositions would have to exist entirely outside the world of concrete mental experiences and, if we scrutinize carefully, we soon discover that such theories are only lingering reminiscences of the purposive view of life, and do not fit at all into the causal one. If we take the purposive attitude, then every idea and every will contains indeed all that its meaning involves and everything which we can logically develop out of it is by intention contained in it. All mathematical calculations are then contained in the thought of figures and forms, but they are contained there only by intention, they are logically inclosed; psychologically the consciousness of the figures and forms does not contain any disposition for the development of mathematical systems. We indeed have no right to throw into a psychological subconsciousness all that which is not present but involved by intention in the ideas and volitions of our purposive life.