[176] The reader must observe that we are reasoning altogether about the _Logic_ of the mind-stuff theory, about whether it can _exist in the constitution_ of higher mental states by viewing them as _identical with lower ones_ summed together. We say the two sorts of fact are not identical: a higher state _is_ not a lot of lower states; it is itself. When, however, a lot of lower states have come together, or when certain brain-conditions occur together which, _if they occurred separately, would produce_ a lot of lower states, we have not for a moment pretended that a higher state may not emerge. In fact it does emerge under those conditions; and our Chapter IX will be mainly devoted to the proof of this fact. But such emergence is that of a new psychic entity, and is _toto cœlo_ different from such an 'integration' of the lower states as the mind-stuff theory affirms. It may seem strange to suppose that anyone should mistake criticism of a certain theory about a fact for doubt of the fact itself. And yet the confusion is made in high quarters enough to justify our remarks. Mr. J. Ward, in his article Psychology in the Encyclopædia Britannica, speaking of the hypothesis that "a series of feelings can be aware of itself as a series," says (p. 39): "Paradox is too mild a word for it, even contradiction will hardly suffice." Whereupon, Professor Bain takes him thus to task: "As to 'a series of states being aware of itself,' I confess I see no insurmountable difficulty. It may be a fact, or not a fact; it may be a very clumsy expression for what it is applied to; but it is neither paradox nor contradiction. A series merely contradicts an individual, or it may be two or more individuals as coexisting; but that is too general to exclude the possibility of self-knowledge. It certainly does not bring the property of self-knowledge into the foreground, which, however, is not the same as denying it. An algebraic series might know itself, without any contradiction: the only thing against it is the want of evidence of the fact." ('Mind,' xi, 459). Prof. Bain thinks, then, that all the bother is about the difficulty of seeing how a series of feelings can have the knowledge of itself _added to it!!!_ As if anybody ever was troubled about that. That, notoriously enough, is a fact: our consciousness is a series of feelings to which every now and then is _added_ a retrospective consciousness that they have come and gone. What Mr. Ward and I are troubled about is merely the silliness of the mind-stuffists and associationists continuing to say that the 'series of states' _is_ the 'awareness of itself;' that if the states be posited severally, their collective consciousness is _eo ipso_ given; and that we need no farther explanation, or 'evidence of the fact.'