If, however, we can find any set of points in the cubical cluster, which, when any arbitrary change takes place in the points on the axes, or in the axes themselves, repeats itself, is reproduced, then a consciousness represented by those points would have a permanence. It would have a principle of identity. Despite the no law, the no order, of the ultimate constituents, it would have an order, it would form a system, the condition of a personal identity would be fulfilled. The question comes to this, then. Can we find a system of points which is self-conjugate which is such that when any posit on the axes becomes any other, or when any axis becomes any other, such a set is transformed into itself, its identity is not submerged, but rises superior to the chaos of its constituents? [Illustration: Fig. 62.] Such a set can be found. Consider the set represented in fig. 62, and written down in the first of the two lines— Self- {1_a_ 2_b_ 3_c_ 1_b_ 2_a_ 3_c_ 1_c_ 2_a_ 3_b_ conjugate. {1_c_ 2_b_ 3_a_ 1_b_ 2_c_ 3_a_ 1_a_ 2_c_ 3_b_ Self- {1_c_ 2_b_ 3_a_ 1_b_ 2_c_ 3_a_ 1_a_ 2_c_ 3_b_ conjugate. {1_a_ 2_b_ 3_c_ 1_b_ 2_a_ 3_c_ 1_c_ 2_a_ 3_b_ If now _a_ change into _c_ and _c_ into _a_, we get the set in the second line, which has the same members as are in the upper line. Looking at the diagram we see that it would correspond simply to the turning of the figures as a whole.[2] Any arbitrary change of the points on the axes, or of the axes themselves, reproduces the same set. [2] These figures are described more fully, and extended, in the next chapter. Thus, a function, by which a random, an unordered, consciousness could give an ordered and systematic one, can be represented. It is noteworthy that it is a system of selection. If out of all the alternative forms that only is attended to which is self-conjugate, an ordered consciousness is formed. A selection gives a feature of permanence. Can we say that the permanent consciousness is this selection? An analogy between Kant and Darwin comes into light. That which is swings clear of the fleeting, in virtue of its presenting a feature of permanence. There is no need to suppose any function of “attending to.” A consciousness capable of giving an account of itself is one which is characterised by this combination. All combinations exist—of this kind is the consciousness which can give an account of itself. And the very duality which we have presupposed may be regarded as originated by a process of selection. Darwin set himself to explain the origin of the fauna and flora of the world. He denied specific tendencies. He assumed an indefinite variability—that is, chance—but a chance confined within narrow limits as regards the magnitude of any consecutive variations. He showed that organisms possessing features of permanence, if they occurred would be preserved. So his account of any structure or organised being was that it possessed features of permanence.