The supposition that these states are somehow existent by themselves and in this existence provide the psychologist with ready-made material is just the supreme case of the “psychological fallacy”: the confusion of experience as it is to the one experiencing with what the psychologist makes out of it with his reflective analysis. The psychologist begins with certain operations, acts, functions as his data. If these fall out of sight in the course of discussion, it is only because having been taken for granted, they remain to control the whole development of the inquiry, and to afford the sterling medium of redemption. Acts such as perceiving, remembering, intending, loving give the points of departure; they alone are concrete experiences. To understand these experiences, under what conditions they arise, and what effects they produce, analysis into states of consciousness occurs. And the modes of consciousness that are figured remain unarranged and unimportant, save as they may be translated back into acts. To remember is to do something, as much as to shoe a horse, or to cherish a keepsake. To propose, to observe, to be kindly affectioned, are terms of value, of practice, of operation; just as digestion, respiration, locomotion express functions, not observable “objects.” But there is an object that may be described: lungs, stomach, leg-muscles, or whatever. Through the structure we present to ourselves the function; it appears laid out before us, spread forth in detail--objectified in a word. The anatomist who devotes himself to this detail may, if he please (and he probably does please to concentrate his devotion) ignore the function: to discover what is there, to analyze, to measure, to describe, gives him outlet enough. But nevertheless it is the function that fixed the point of departure, that prescribed the problem and that set the limits, physical as well as intellectual, of subsequent investigation. Reference to function makes the details discovered other than a jumble of incoherent trivialities. One might as well devote himself to the minute description of a square yard of desert soil were it not for this translation. States of consciousness are the morphology of certain functions.[57] What is true of analysis, of description, is true equally of classification. Knowing, willing, feeling, name states of consciousness not in terms of themselves, but in terms of acts, attitudes, found in experience.[58]