A well-known philosophical author expresses himself in the following manner: "During the first weeks of its existence, the child has no perception either of the world without, or of its own body, or of its soul. Hence its feeling is not accompanied by the consciousness of an interaction between these three factors. It does not suspect its causes." We see that soul, body, and outer world are called the three factors of feeling. Now note how each one of these three causes or factors is, so to say, the store house of innumerable factors or causes, all of which cause the feeling of the child. The soul consists of many soul parts, the body of many bodily parts, and the outer world consists of so many parts that it would consist of ten times more parts, if there were any more than innumerable. There is no doubt that the child's feeling, or any other, does not exist independently, but is dependent on the soul, the body, and the outer world. This constitutes the indubitable interrelation of all things. In the winding processes of the self-agitated universe, the category of cause and effect serves as a means of enlightenment, by giving our mind its help in the systematization of processes. If the drop of a stone precedes, the undulations of the water follow; if soul, body, and outer world are present, feeling follows. The positive outcome of philosophy does not reject the services of the category of cause and effect. It only rejects the mystical element in that category in which many people, even among those with a "scientific education," still believe. There is no witchcraft in this matter, but simply a mechanical systematization and classification of natural phenomena in the order of their appearance. So long as water remains water and retains its liquid and elastic properties, and so long as a stone is a stone, a ponderous fellow striking the water heavily, just so long will the splash of the stone be surely and inevitably followed by undulations of the water. So long as soul, body, and outer world retain their known properties, they will with unfailing precision produce feeling. It is no more surprising that we can affirm this on the strength of our experience than that we have a category of cause and effect. There exists nothing extraordinary but the condition of things, and in this respect all things are alike, so that human understanding, cause and effect, or any other category, are no more extraordinary than any other condition. The only wonder is the universe, but this, being a universal wonder, is at the same time trivial, for nothing is so familiar as that which is common to all. By the help of the viewpoint of cause and effect, man throws light on the phenomena of nature. Cause and effect serve to enlighten us about the world.