51. In discussing Automatism, or the Reflex Theory, it is absolutely necessary that we should first settle the meaning we assign to the term Consciousness. The laxity with which the term is used may be seen in the enumeration occupying six pages of Professor Bain’s account of the various meanings. Psychology is often said to be “the science of the facts of Consciousness”; and the Brain is often assigned as “the organ of Consciousness.” Yet there are many mental processes, and many cerebral processes, which are declared to be unconscious. Obviously if Consciousness is the function of the Brain, there can be no cerebral activity which is unconscious; just as there can be no activity of the lungs which is not respiratory. Usage therefore points to a general and a special sense of the term. The general usage identifies it with Sensibility, in its subjective aspect as Sentience, including all psychical states, both those classed under Sensation, and those under Thought. These states are the “facts of consciousness” with which Psychology is occupied. In the special usage it is distinguished from all other psychical states by a peculiar reflected feeling of Attention, whereby we not only _have_ a sensation, but also _feel_ that we have it; we not only think, but are conscious that we are thinking; not only act, but are conscious of what we do. It is this which Kant indicates when he defines it “the subjective form accompanying all our conceptions (_Begriffe_)”; and Jessen when he defines it “the internal knowing of our knowing, an in itself reflected knowing.”[212]