The second point may be introduced by a question. Granted that we may say, in a very liberal sense, that the earth in its motion has this gravitative knowledge--is such knowledge accompanied by awareness? We do not know. But the point I have in mind is this, that the question itself is vague. Awareness of what? There must be awareness of something; and a definite question should be directed towards the nature of that something. For example: is the earth aware of its own motion? Or is it aware of the solar system? Or is it aware of the relation of the one to the other? If it be said that the second of these is meant when we ask whether the knowledge is accompanied by awareness, well and good. The answer will serve to define the question. Take now a case of biological knowledge. Are the plants in the cottager's window, when they grow towards the light, aware of a process in their own tissues? Or are they aware of the sunshine? Or are they in some measure aware of the connexion between the one and the other? To all these questions we must answer, I suppose, that we do not know. But it may have been worth while to ask them in a definite way. We pass, then, to cognition in the usual acceptation of the term--to what we speak of as knowledge in the proper and narrower sense. My contention is that this is a mode of relatedness which science must endeavour to treat on precisely the same lines as it deals with any other natural kind of relatedness. At some stage of evolution it came into being, whereas in the fire-mist, and for long afterwards, it was not in being. None the less when it did come into being, it was dependent on, and for our interpretation it logically implies, underlying physiological processes, as they in turn imply physico-chemical processes, in each case serially correlated. It is pre-eminently selective. And just as any physiological process, however externally conditioned, is grounded in[72] the constitution of the organism, as such, so too is any cognitive process grounded in the constitution of the organism as one in which this higher type of relatedness has supervened. Again, just as the physiological constitution implies a prolonged racial preparation, describable in terms of that mode of relatedness we name heredity, so, too, does any cognitive process imply, not only this racial preparation of the biological kind, but also an individual preparation of the psychological kind--implies relatedness to what we call, rather loosely, prior experience--which itself implies a concurrent physiological preparation.