This conception of the correlation of subjectivity and objectivity does not only convincingly explain the unity of feeling and motion, it does not only establish a satisfactory monism, it throws light also on some other of the questions that puzzle us. How is it that we do not feel our brain-motions to be brain-motions? We feel our feelings only; and when feeling our feelings we do not so much feel _that_ we feel as _what_ we feel. In other words, we feel the contents of our feelings; we feel their import, their meaning; we are aware of their significance; our consciousness is conscious of the object, the presence of which is indicated by this special feeling. Our attention is concentrated upon the messages conveyed by and contained in the different feelings. These messages of certain feelings are the interpretations given either to certain sense-impressions or they are the thought-symbols representing some abstracts, representing certain features of sense-impressions. How little we feel our brain-motions when we think, can be learned from the fact that some nations place the seat of thinking in the heart, others in the stomach or even the bowels, while even so great a naturalist as Aristotle regarded the brain as cold and insensible; he made the observation that man is in possession of the relatively largest brain, but he understood its function so little that he thought it served to cool the warmth rising from the heart. It is strange that every subjective feeling so long as it remains within itself can neither be localised nor determined. We know nothing whatever of the brain-motion that thinks a certain idea. We can fairly assume that every idea is in its objective existence a peculiar kind of brain motion taking place in a particular part of the brain, but we are not conscious of the brain-motion as a special and localised motion. We are quite unable to tell the difference that we must suppose to exist between the forms of the brain-structures or combinations of brain-structures and their motions when we think say for instances of virtue and of vice. We are conscious only of the idea and not of their objective correlates.