In the same manner, therefore, as a quality is an attribute grounded on the fact that a certain sensation or sensations are produced in us by the object, so an attribute grounded on some fact into which the object enters jointly with another object, is a relation between it and that other object. But the fact in the latter case consists of the very same kind of elements as the fact in the former; namely, states of consciousness. In the case, for example, of any legal relation, as debtor and creditor, principal and agent, guardian and ward, the _fundamentum relationis_ consists entirely of thoughts, feelings, and volitions (actual or contingent), either of the persons themselves or of other persons concerned in the same series of transactions; as, for instance, the intentions which would be formed by a judge, in case a complaint were made to his tribunal of the infringement of any of the legal obligations imposed by the relation; and the acts which the judge would perform in consequence; acts being (as we have already seen) another word for intentions followed by an effect, and that effect being but another word for sensations, or some other feelings, occasioned either to the agent himself or to somebody else. There is no part of what the names expressive of the relation imply, that is not resolvable into states of consciousness; outward objects being, no doubt, supposed throughout as the causes by which some of those states of consciousness are excited, and minds as the subjects by which all of them are experienced, but neither the external objects nor the minds making their existence known otherwise than by the states of consciousness. Cases of relation are not always so complicated as those to which we last alluded. The simplest of all cases of relation are those expressed by the words antecedent and consequent, and by the word simultaneous. If we say, for instance, that dawn preceded sunrise, the fact in which the two things, dawn and sunrise, were jointly concerned, consisted only of the two things themselves; no third thing entered into the fact or phenomenon at all. Unless, indeed, we choose to call the succession of the two objects a third thing; but their succession is not something added to the things themselves; it is something involved in them. Dawn and sunrise announce themselves to our consciousness by two successive sensations. Our consciousness of the succession of these sensations is not a third sensation or feeling added to them; we have not first the two feelings, and then a feeling of their succession. To have two feelings at all, implies having them either successively, or else simultaneously. Sensations, or other feelings, being given, succession and simultaneousness are the two conditions, to the alternative of which they are subjected by the nature of our faculties; and no one has been able, or needs expect, to analyse the matter any farther.