This element of chance variation is not, however, an ultimate resting place. It is a preliminary stage. This supposing the all is a preliminary step towards finding out what is. If every kind of organism can come into being, those that do survive will present such and such characteristics. This is the necessary beginning for ascertaining what kinds of organisms do come into existence. And so Kant’s hypothesis of a random consciousness is the necessary beginning for the rational investigation of consciousness as it is. His assumption supplies, as it were, the space in which we can observe the phenomena. It gives the general laws constitutive of any experience. If, on the assumption of absolute randomness in the constituents, such and such would be characteristic of the experience, then, whatever the constituents, these characteristics must be universally valid. We will now proceed to examine more carefully the poiograph, constructed for the purpose of exhibiting an illustration of Kant’s unity of apperception. In order to show the derivation order out of non-order it has been necessary to assume a principle of duality—we have had the axes and the posits on the axes—there are two sets of elements, each non-ordered, and it is in the reciprocal relation of them that the order, the definite system, originates. Is there anything in our experience of the nature of a duality? There certainly are objects in our experience which have order and those which are incapable of order. The two roots of a quadratic equation have no order. No one can tell which comes first. If a body rises vertically and then goes at right angles to its former course, no one can assign any priority to the direction of the north or to the east. There is no priority in directions of turning. We associate turnings with no order progressions in a line with order. But in the axes and points we have assumed above there is no such distinction. It is the same, whether we assume an order among the turnings, and no order among the points on the axes, or, _vice versa_, an order in the points and no order in the turnings. A being with an infinite number of axes mutually at right angles, with a definite sequence between them and no sequence between the points on the axes, would be in a condition formally indistinguishable from that of a creature who, according to an assumption more natural to us, had on each axis an infinite number of ordered points and no order of priority amongst the axes. A being in such a constituted world would not be able to tell which was turning and which was length along an axis, in order to distinguish between them. Thus to take a pertinent illustration, we may be in a world of an infinite number of dimensions, with three arbitrary points on each—three points whose order is indifferent, or in a world of three axes of arbitrary sequence with an infinite number of ordered points on each. We can’t tell which is which, to distinguish it from the other.