Consciousness, then, is the expression of bodily life and the seat of all its values. Its place in the natural world is like that of its own ideal products, art, religion, or science; it translates natural relations into synthetic and ideal symbols by which things are interpreted with reference to the interests of consciousness itself. This representation is also an existence and has its place along with all other existences in the bosom of nature. In this sense its connection with its organs, and with all that affects the body or that the body affects, is a natural connection. If the word cause did not suggest dialectical bonds we might innocently say that thought was a link in the chain of natural causes. It is at least a link in the chain of natural events; for it has determinate antecedents in the brain and senses and determinate consequents in actions and words. But this dependence and this efficacy have nothing logical about them; they are habitual collocations in the world, like lightning and thunder. A more minute inspection of psycho-physical processes, were it practicable, would doubtless disclose undreamed of complexities and harmonies in them; the mathematical and dynamic relations of stimulus and sensation might perhaps be formulated with precision. But the terms used in the equation, their quality and inward habit, would always remain data which the naturalist would have to assume after having learned them by inspection. Movement could never be deduced dialectically or graphically from thought nor thought from movement. Indeed no natural relation is in a different case. Neither gravity, nor chemical reaction, nor life and reproduction, nor time, space, and motion themselves are logically deducible, nor intelligible in terms of their limits. The phenomena have to be accepted at their face value and allowed to retain a certain empirical complexity; otherwise the seed of all science is sterilised and calculation cannot proceed for want of discernible and pregnant elements.