Thus, I repeat, the world for each of us is our course of consciousness, looked at in that way in which it presents a {17} systematic, organised picture of inter-acting objects, not in that way in which it is a stream of ideas and feelings, taking place in our several heads. In the former point of view it is the world as our idea; in the latter point of view it is simply the consciousness attached to our body. We might soon puzzle ourselves with the contradictions which arise if we fail to distinguish these points of view. In one sense my mind is in my head, in the other sense my head is in my mind. In the one sense I am in space, in the other sense space is in me. Just so, however rough the metaphor, from one point of view the microscope is one among a host of things seen from the outside; from the other point of view all that we see is in the microscope, which is itself not seen at all. It is in this latter sense that our mental equipment is looked at, when it is regarded as knowledge; and it is in this sense that it forms a panorama which absolutely shuts in every one of us into his own circle of ideas. (It is not implied, we should carefully observe, that his ideas or experience are in any way secondary to his self, or separable from it, or an adjective of it.) Then how does it happen that our separate worlds, the panoramas which we construct, do not contradict one another? The answer is, that they _correspond_. It is this conception from which we must start in Logic. We must learn to regard our separate worlds of knowledge; as something constructed by definite processes, and corresponding to each other in consequence of the common nature of these processes. We know that we begin apart. We begin in fact, though not conscious of our limits, with feelings and fancies and unorganised experiences which give us little or no {18} common ground and power of co-operation with other people. But as the constructive process advances, the correspondence between our worlds is widened and deepened, and the greater proportion of what we are obliged to think is in harmony with what other people are obliged to think. Now of course this would not be so unless reality, the whole actual system in which we find ourselves, were self-consistent. But more than that, it would not be so unless the nature of intelligence were the same in every mind. It is this common nature of intelligence, together with its differentiated adaptations to reality, that we have to deal with in Logic.