SELF 221 



up of phenomenal attributes once existing, which, to 

 the perceiver. is reality. Whether we see a real 

 object or not, what we do see suffices for actions and 

 needs. It provides the only basis for our reason, judg- 

 ment, memory, and life. This kind of correspondence 

 with environment, which Spencer calls "transformed 

 reality," has served so far to bring mankind, and, in 

 fact all life, to its present state of evolution and knowl- 

 edge. We do not seem to need any other. If we did, 

 the necessary evolution of it, would come about. 



The phenomenon of an error, or hallucination, so 

 universal, is a serious problem to realists. But it seems 

 that the theory of the materialist, that the matter of 

 the brain is the producer of thought, and all psychical 

 phenomena, and that its normal working produces the 

 truth for that brain, and its abnormal working produces 

 error, or hallucination such as dreams, mistaken iden- 

 tity, or that its limitations prevent it from reaching the 

 whole truth, is the theory, that will best conciliate the 

 conflicting contentions of naive realists, dualistic real- 

 ists, and subjectivists. In other words, what we do per- 

 ceive is real to us, until a better working of the brain 

 activities, reveals its unreality. The science of episte- 

 mology will always be only in the making. Perfection 

 will not come. The very nature, of the apparatus and 

 method, precludes the absolute truths about it, from 

 being perceived by the present brain power of man. 



"One is never conscious at all without an awareness, 

 however vague, confused, unanalyzed and unexpressed 

 of one's self, being conscious." (Calkins.) She fol- 

 lows this with a parenthetic statement, that this is her 

 conclusion from introspection. This could be discovered 

 only by introspection. The attention must be directed 

 to the process of thought, in introspection. This is 



