Further, even for self-cognition, the aspects of the parts of our own bodies partly take the form of aspects of shape, and of sense-objects. But that part of the bodily event, in respect to which the cognitive mentality is associated, is for itself the unit psychological field. Its ingredients are not referent to the event itself; they are aspects of what lies beyond that event. Thus the self-knowledge inherent in the bodily event is the knowledge of itself as a complex unity, whose ingredients involve all reality beyond itself, restricted under the limitation of its pattern of aspects. Thus we know ourselves as a function of unification of a plurality of things which are other than ourselves. Cognition discloses an event as being an activity, organising a real togetherness of alien things. But this psychological field does not depend on its cognition; so that this field is still a unit event as abstracted from its self-cognition. Accordingly, consciousness will be the function of knowing. But what is known is already a prehension of aspects of the one real universe. These aspects are aspects of other events as mutually modifying, each the others. In the pattern of aspects they stand in their pattern of mutual relatedness. The aboriginal data in terms of which the pattern weaves itself are the aspects of shapes, of sense-objects, and of other eternal objects whose self-identity is not dependent on the flux of things. Wherever such objects have ingression into the general flux, they interpret events, each to the other. They are here in the perceiver; but, as perceived by him, they convey for him something of the total flux which is beyond himself. The subject-object relation takes its origin in the double rôle of these eternal objects. They are modifications of the subject, but only in their character of conveying aspects of other subjects in the community of the universe. Thus no individual subject can have independent reality, since it is a prehension of limited aspects of subjects other than itself.