Well now, can our little feeling, thus left alone in the universe,--for the god and we psychological critics may be supposed left out of the account,--can the feeling, I say, be said to have any sort of a cognitive function? For it to KNOW, there must be something to be known. What is there, on the present supposition? One may reply, 'the feeling's content q.' But does it not seem more proper to call this the feeling's QUALITY than its content? Does not the word 'content' suggest that the feeling has already dirempted itself as an act from its content as an object? And would it be quite safe to assume so promptly that the quality q of a feeling is one and the same thing with a feeling of the quality q? The quality q, so far, is an entirely subjective fact which the feeling carries so to speak endogenously, or in its pocket. If any one pleases to dignify so simple a fact as this by the name of knowledge, of course nothing can prevent him. But let us keep closer to the path of common usage, and reserve the name knowledge for the cognition of 'realities,' meaning by realities things that exist independently of the feeling through which their cognition occurs. If the content of the feeling occur nowhere in the universe outside of the feeling itself, and perish with the feeling, common usage refuses to call it a reality, and brands it as a subjective feature of the feeling's constitution, or at the most as the feeling's DREAM. For the feeling to be cognitive in the specific sense, then, it must be self-transcendent; and we must prevail upon the god to CREATE A REALITY OUTSIDE OF IT to correspond to its intrinsic quality Q. Thus only can it be redeemed from the condition of being a solipsism. If now the new created reality RESEMBLE the feeling's quality Q I say that the feeling may be held by us TO BE COGNIZANT OF THAT REALITY.