knowledge. Here we have a limitation that cannot be overleaped. Whatever we come to know, whatever opinions we come to hold, our attention it is that makes all our knowing and all our believing possible; and the laws followed by this, our own activity of attention will thus determine what we are to know and what we are to believe. If things have more than a certain complexity, not only will our limited powers of attention forbid us to unravel this complexity, but we shall strongly desire to believe the things actually much simpler than they are. For our thoughts about them will have a constant tendency to become as simple and definite as possible. Put a man into a perfect chaos of phenomena, sights, sounds, feelings; and if the man continued to exist, and to be rational at all, his attention would doubtless soon find for him a way to make up some kind of rhythmic regularity, which he would impute to the things about him, so as to imagine that he had discovered some law of sequence in this mad new world. And thus, in every case where we fancy ourselves sure of a simple law of Nature, we must remember that a good deal of the fancied simplicity may be due in the given case not to Nature, but to the ineradicable prejudice of our own minds in favor of regularity and simplicity. All our thought is determined, in great measure, by this law of least effort, as it is found exemplified in our activity of attention.
But attention is not the only influence tbat goes to transform sense-impressions into knowledge. Attention never works alone, but always in company with the active process of recognizing the present
