represents. When you hear a donkey bray, you not only hear a
noise, but realize that it comes from a donkey. When you see a
table, you not only see a coloured surface, but realize that it
is hard. The addition of these elements that go beyond crude
sensation is said to constitute perception. We shall have more to
say about this at a later stage. For the moment, I am merely
concerned to note that perception of objects is one of the most
obvious examples of what is called "consciousness." We are
"conscious" of anything that we perceive.

We may take next the way of MEMORY. If I set to work to recall
what I did this morning, that is a form of consciousness
different from perception, since it is concerned with the past.
There are various problems as to how we can be conscious now of
what no longer exists. These will be dealt with incidentally when
we come to the analysis of memory.

From memory it is an easy step to what are called "ideas"--not in
the Platonic sense, but in that of Locke, Berkeley and Hume, in
which they are opposed to "impressions." You may be conscious of
a friend either by seeing him or by "thinking" of him; and by
"thought" you can be conscious of objects which cannot be seen,
such as the human race, or physiology. "Thought" in the narrower
sense is that form of consciousness which consists in "ideas" as
opposed to impressions or mere memories.

We may end our preliminary catalogue with BELIEF, by which I mean
that way of being conscious which may be either true or false. We
say that a man is "conscious of looking a fool," by which we mean
that he believes he looks a fool, and is not mistaken in this