It may be said that Spencer accepted the so-called identity hypothesis which does not lie open to the objection that it suggests two orders of being. He believed[76] 'that mind and nervous action are the subjective and objective faces of the same thing', though 'we remain utterly incapable of seeing or even imagining how the two are related'. Well, we may call them in one passage the same thing, we may speak, in another passage, of the antithesis between them as never to be transcended, and we may try to save the situation by reference to duality of aspect. But this kind of treatment does not help as much towards a scientific interpretation. It is true that, in yet another passage, speaking of the correlation of the physical and the psychical, Spencer says:[77] 'We can learn nothing more than that here is one of the uniformities in the order of phenomena.' Then why not leave it at that? And if there be a constant and uniform correlation which is 'in a certain indirect way quantitive', it would seem that we _do_ see, as far as science ever professes to see, 'how the two are related.' We see, or conceive, how they are related in much the same way as we do in the case of the connexion between the physiological and the physico-chemical, and in numberless other cases. Both parallelism and identity will have to go by the board in a philosophy of science. They must be replaced by the far more modest hypothesis, which seems to express all that they really mean for science, that cognition always implies certain physiological processes in the organism. If we do speak of mind and nervous action as two faces of the same thing, it seems pretty certain that the one face is not directly aware of the other. When we speak of awareness in cognition we must therefore, it appears, exclude any direct awareness of concurrent physiological processes. Of what, then, is there awareness? Primarily perhaps of some occurrence in the external world. But the difficulty here is that, in the simplest case of human cognition there is awareness of so many things and in such varying degrees. There may be primary awareness of events in the external world (Spencer's vivid series), awareness of the relations involved in these occurrences as such, of the relations of these to ideal re-presentations of like kind (Spencer's faint series), of the relations of any or all of these to behaviour as actually taking place or as ideally re-presented; and all in different degrees within a relational meshwork of bewildering complexity, which we have not, as yet, adequately unravelled. The essential point to bear in mind is that the cognitive relation always involves relatedness of _many terms_, and that its discussion involves the analysis of what, in the higher phases of its existence, is probably the most complex natural occurrence in this complex world.