The Metaphysics of a Naturalist 
19 
stitute the basis for focal and marginal sense-contents. In like 
manner there is a perspective of vestiges presented to conscious- 
ness. 
We may consider what the effect is when one or another content 
of sense is admitted to the ^^synsorium. If it is a single 
color (let us say) then the balance is disturbed in a given charac- 
teristic way at the moment of admittance. We perceive a color. 
If instead there is a retinal picture of a landscape, the equilibrium 
is disturbed in a different way, and one which produces its instan- 
eous impression; but this is followed by the after-shower of 
innumerable vestigial impressions from the optic and other 
associated areas which each in turn affect the equilibrium of 
the synsorium. We insist that there must be in this ultimate 
mechanism of consciousness an absolute succession. A wave of 
consciousness with focal and marginal parts is inconsistent with 
any conceivable means of bringing sense-impressions to the 
sesthesodic and kinesodic systems of the cortex. Only so can 
intimate connection of various forms of innervation with per- 
ception be explained. The discussion of this point is difficult, 
and need not be attempted. Probably most psychologists will 
agree that consciousness is an act, not a state; and that it is a 
pivotal act which takes place in the very focus of our being. 
The unity of consciousness may be interpreted to mean that con- 
sciousness is only possible when the sesthesodic and kinesodic 
currents affect the equilibrium of the entire mechanism of con- 
sciousness. It seems possible to conceive of the situation as an 
instance of most complicated equilibrium where each element 
of the conscious mechanism (the synsorium) contributes its 
tension to the balance of the whole. However this tension is 
effected, a conscious state follows. 
Of course we encounter a difficulty at this point. Has the 
soul any separate existence or is energy conceived simply as a 
sort of spring-board against which matter or force impinges? 
We answer that the transformation of forces produces real changes 
in the career of energy. Is it possible for energy in one form to 
react on energy in another directly? If we say “yes,” it is 
natural to object that this reaction would produce resistance 
and so force. If we say “no, ” what becomes of a career of energy 
or the life of the soul. We must believe that there is no direct 
reaction of energy on energy — of soul on soul; but that the form 
