Now, primitive attention is not as Mr. Ward, for example, would make it, a primordial fact of mind, but as a cognitive form of will or will form of cognition—it is essentially secondary. However, Mr. Ward, in his article in the _Encyclopædia Britannica_, makes a peculiarly advanced form of attention the initial fact of consciousness, namely, by the non-voluntary act of mind being conscious of changes in itself. But mind is not at first a something which is inevitably cognizant of its own experience, but it merely is a state, does not have states, and is not consciously aware of them as such. There is, for instance, pain, but no consciousness of the pain as fact of experience. Mind is not primitively a something acted on, reacting, and cognizant of these self-movements, but merely effortful will activity attaining snatches of cognition at the pressure of pain and pleasure. It seems, indeed, tolerably plain that apperception is not necessary to consciousness as such, and the general law of evolution from simple to complex leads us to suppose that consciousness was not at first with any apperceptive process. Changes, whether as occurring or as being brought about, did not imply an apperception taking cognizance of them. But however this may be, certain it is that apperception, as consciousness of self-change or as consciousness of consciousness, must as a form of cognition arise in will effort like any other forms, must be a real attention, not a so-called non-voluntary attention. We do not see any reason why this form of cognition should be an exception to the general law that every step of consciousness is an acquirement and achievement determined by the struggle for existence.