The process to representation we see exemplified in measure in awaking from a dream. The dream itself, speaking from the objective point of view of observing psychologist who detects no real things in interaction with the body, is representative in nature; but, for the experiencing consciousness, there is no sense of revival, and all is presentative activity. Things are known as such, and not as dreamt or represented. Awaking is a gradual pouring in of sense of revival and of sense of objective unreality of the experience; we become conscious that the activity is no direct consciousness, but a recalling or reproduction. The dream image, which was so real to me while in the dream, I now hold as representative only, as having no immediate answering form and substance. When, as with the superstitious, the dream is felt to have significance, to have a meaning for life in pleasure-pain terms, then emotion becomes possible, and fear, hope and kindred feelings are excited. We observe that representation is then a new order of consciousness. Representation cannot be attained by any combination of experiences, revival or direct, but it is a unique and reflex act. It is not a development of presentation, as an echo and re-echo of it; and the mere fact of absence of external cause or object does not constitute a cognition as representation. The objectifying is not self-contained, but it conveys a meaning for experience. Representation is an experience which includes some cognizance of or sense of experience, and it is thus the germ of self-consciousness and consciousness of consciousness. Experience comes to be more than a series of detached and isolated activities with no cognitive power beyond a direct and immediate apprehension, but by rising to some appreciation of itself it becomes forewarned and forearmed, able to consciously appreciate and attend to its own welfare.