The existence of the object-in-consciousness is the datum from which plain man and philosopher alike must start. On this foundation we must base all our reasonings and speculations. Physical science directs its attention to the “object” side of the given relation. And it reaches its “diacrinomenal” result that the orange may for physical purposes be represented as a group of swift and rapid molecular motions. But can physics at any stage of its analysis shake itself free from the “consciousness” side of the relation? Assuredly not. All that it can do is to represent the object-in-consciousness we call an orange in terms of other objects-in-consciousness we term molecular motions. Psychology directs its attention to the “consciousness” side of the given relation. It analyses the object-in-consciousness into percepts, sensations, and so forth. But can psychology at any stage of its analysis shake itself free from the “object” side of the relation? Assuredly not. All that it can do is to represent the consciousness-of-the-object we call an orange, in terms of the objects-in-consciousness we term sensations, relations between sensations, and so forth. The relation of the consciousness-of-an-object to the object-in-consciousness may be made clear by the analogy, which is something more than an analogy of vision and the visual field. For clear and distinct vision, a well-illuminated object of vision, and a healthy organ of vision are necessary as coöperating factors. So, too, for distinct consciousness a definite object-in-consciousness and a well-defined consciousness-of-the-object are necessary as coöperating factors. More than this. Unless there be some object of vision, however vague, and some organ of vision, however dim, no vision at all is possible. The coöperation of the two factors is essential. So, too, unless there be some object-in-consciousness, however vague, and some consciousness-of-the-object, however dim, no consciousness at all, in anything like the human sense of the word “consciousness,” is possible. Here, again, the coöperation of the two factors is essential. _And neither factor is ever given in experience without the other._