=2.= The primary and proper source of information to settle the question of the nature of this faculty is to be found, not in speculative theorizing or arbitrary assumptions, but in the actual working of the human mind. It is a psychological question, and must be settled, as all psychological questions must, by the facts as they are discovered in experience and consciousness. The method of inductive inquiry is here the true and essential one. The full phenomena of action must be carefully examined, analyzed and traced to their psychical genesis. Such examination can leave but little doubt in the conclusion. In the facts of consciousness, as found in connection with the operations of our minds in the sphere of moral self-determination and action, the entire movement can be observed, marked and recorded. ==Place of Conscience.== =3.= In a preliminary way, it must be noted and remembered that the power and action of conscience can have place only in connection with the total complex of man's psychical powers. It is not an isolated, independent faculty in the midst of the different powers of the soul. This truth will require fuller consideration in another place, but it is necessary to note it here so far as to show the essential psychological conditions of conscience. The very possibility of such a faculty or power is conditioned in all the human faculties of intelligence, sensibility and choice, in which man becomes a moral agent. While the soul or self is a unit, its powers act under a law of inter-dependence, exhibiting a striking and beautiful order of conditioning and being conditioned, from the primary and fundamental forms of activity to those that are highest and crown all the rest. At the very base and beginning of its action are sense-perception and consciousness--these furnishing knowledge of the outer and inner worlds, of the realities and relations in the system of things in the midst of which man finds himself. Dependent upon the percepts by the senses and the states of consciousness thus furnished comes the further capacity of "representative knowledge" in the forms of memory and the imagination. Only as the original acts of perception and consciousness have supplied their data, is the memory or the imagination possible. But the representative power and action are then necessary to the action of the higher powers. Without memory the logical power, the discursive function in comparison, judgment and conclusion, in analysis, synthesis and systemization, would have no materials and could do no work. The mind could not do this advance work except upon the basis of work of a different kind done before. And then, too, the reason, as the power of intuitive or _a priori_ truths, would be without a knowledge of the phenomenal world, in the midst of which, or on occasion of the experiences of which, these _a priori_ truths appear and are seen to be necessary. The various