7. Thus, for the purposes of Logic, we must turn our usual ideas upside down. We must try to imagine something of this kind. We have all seen a circular panorama. Each one of us, we must think, is shut up alone inside such a panorama, which is movable and flexible, and follows him wherever he goes. The things and persons depicted in it move and act upon one another; but all this is in the panorama, and not beyond it. The individual cannot get outside this encircling scenery, and no one else can get inside it. Apart from it, prior to it, we have no self; it is indeed the stuff of which oneself is made. Is every one’s panorama exactly the same? No, they are not exactly the same. They are formed round different centres, each person differing from all the others by individual qualities, and by his position towards the points and processes which determine his picture. For--and here is the remarkable point--every one of us has painted for himself the picture within which he is shut up, and he is perpetually painting and re-painting it, not by copying from some original, but by arranging and completing confused images and tints that are always appearing magically on his canvas. Now this magical panorama, from which the individual cannot escape, and the laws of which are the laws of his experience, is simply his own mind regarded as a content or a world. His own body and mind, regarded as things, are within the panorama, just as other people’s bodies and minds are. The whole world, for each of us, _is_ our course of consciousness, in so far as this is regarded as a system of objects which we are obliged to {15} think. Not, in so far as it really _is_ a system, for an onlooker, say for a psychologist. For no doubt every child’s mind, and every animal’s mind, _is_ a working system of presentations, which a psychologist may study and analyse from without. Consciousness is consciousness of a world only in so far as it _presents_ a system, a whole of objects, acting on one another, and therefore independent of the presence or absence of the consciousness which presents them. I take another very rough metaphor to explain this curious contrast between my mind as a working system, observable from without, and belonging to my individual body--distinguishable from the thirty or forty quite different minds belonging to the thirty or forty persons in this room--and my mind as a continuum of presentations which includes, as objects, itself, and all the other minds in the room, and the whole world so far as I have any conscious relation to it whatever.