Classics in the History of Psychology -- James (1890) Chapter 10

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ClassicsintheHistoryofPsychologyAninternetresourcedevelopedby

ChristopherD.GreenYorkUniversity,Toronto,Ontario

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ThePrinciplesofPsychologyWilliamJames(1890)

CHAPTERX.TheConsciousnessofSelf.

LetusbeginwiththeSelfinitswidestacceptation,andfollowituptoitsmostdelicateandsubtleform,advancingfromthestudyoftheempirical,astheGermanscallit,tothatofthepure,Ego.

TheEmpiricalSelforMe.

TheEmpiricalSelfofeachofusisallthatheistemptedtocallbythenameofme.Butitisclearthatbetweenwhatamancallsmeandwhathesimplycallsminethelineisdifficulttodraw.Wefeelandactaboutcertainthingsthatareoursverymuchaswefeelandactaboutourselves.Ourfame,ourchildren,theworkofourhands,maybeasdeartousasourbodiesare,andarousethesamefeelingsandthesameactsofreprisalifattacked.Andourbodiesthemselves,aretheysimplyours,oraretheyus?Certainlymenhavebeenreadytodisowntheirverybodiesandtoregardthemasmerevestures,orevenasprisonsofclayfromwhichtheyshouldsomedaybegladtoescape.

Weseethenthatwearedealingwithafluctuatingmaterial.Thesameobjectbeingsometimestreatedasapartofme,atothertimesassimplymine,andthenagainasifIhadnothingtodowithitatall.Initswidestpossiblesense,however,aman'sSelfisthesumtotalofallthatheCANcallhis,notonlyhisbodyandhispsychicpowers,buthisclothesandhishouse,hiswifeandchildren,hisancestorsandfriends,hisreputationandworks,hislandsandhorses,andyachtandbankaccount.Allthesethingsgivehimthesameemotions.Iftheywaxandprosper,hefeelstriumphantiftheydwindleanddieaway,hefeelscastdown,notnecessarilyinthesamedegreeforeach[p.292]thing,butinmuchthesamewayforall.UnderstandingtheSelfinthiswidestsense,wemaybeginbydividingthehistoryofitintothreeparts,relatingrespectivelyto

1.Itsconstituents2.Thefeelingsandemotionstheyarouse,Selffeelings3.Theactionstowhichtheyprompt,SelfseekingandSelfpreservation.

1.TheconstituentsoftheSelfmaybedividedintotwoclasses,thosewhichmakeuprespectively

(a)ThematerialSelf(b)ThesocialSelf(c)ThespiritualSelfand(d)ThepureEgo.

(a)ThebodyistheinnermostpartofthematerialSelfineachofusandcertainpartsofthebodyseemmoreintimatelyoursthantherest.Theclothescomenext.Theoldsayingthatthehumanpersoniscomposedofthreepartssoul,bodyandclothesismorethanajoke.Wesoappropriateourclothesandidentifyourselveswiththemthattherearefewofuswho,ifaskedtochoosebetweenhavingabeautifulbodycladinraimentperpetuallyshabbyandunclean,andhavinganuglyandblemishedformalwaysspotlesslyattired,wouldnothesitateamomentbeforemakingadecisivereply.[1]Next,ourimmediatefamilyisapartofourselves.Ourfatherandmother,ourwifeandbabes,areboneofourboneandfleshofourflesh.Whentheydie,apartofourveryselvesisgone.Iftheydoanythingwrong,itisourshame.Iftheyareinsulted,ourangerflashesforthasreadilyasifwestoodintheirplace.Ourhomecomesnext.Itsscenesarepartofourlifeitsaspectsawakenthetenderestfeelingsofaffectionandwedonoteasilyforgivethestrangerwho,invisitingit,findsfaultwithitsarrangementsortreatsitwithcontempt.Allthesedifferentthingsaretheobjectsofinstinctivepreferencescoupledwiththemostimportantpracticalinterestsoflife.Weallhaveablindimpulsetowatchoverourbody,todeckitwithclothingof[p.293]anornamentalsort,tocherishparents,wifeandbabes,andtofindforourselvesahomeofourownwhichwemayliveinand'improve.'

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Anequallyinstinctiveimpulsedrivesustocollectpropertyandthecollectionsthusmadebecome,withdifferentdegreesofintimacy,partsofourempiricalselves.Thepartsofourwealthmostintimatelyoursarethosewhicharesaturatedwithourlabor.Therearefewmenwhowouldnotfeelpersonallyannihilatedifalifelongconstructionoftheirhandsorbrainssayanentomologicalcollectionoranextensiveworkinmanuscriptweresuddenlysweptaway.Themiserfeelssimilarlytowardshisgold,andalthoughitistruethatapartofourdepressionatthelossofpossessionsisduetoourfeelingthatwemustnowgowithoutcertaingoodsthatweexpectedthepossessionstobringintheirtrain,yetineverycasethereremains,overandabovethis,asenseoftheshrinkageofourpersonality,apartialconversionofourselvestonothingness,whichisapsychologicalphenomenonbyitself.Weareallatonceassimilatedtothetrampsandpoordevilswhomwesodespise,andatthesametimeremovedfartherthaneverawayfromthehappysonsofearthwholorditoverlandandseaandmeninthefullblownlustihoodthatwealthandpowercangive,andbeforewhom,stiffenourselvesaswewillbyappealingtoantisnobbishfirstprinciples,wecannotescapeanemotion,openorsneaking,ofrespectanddread.

(b)Aman'sSocialSelfistherecognitionwhichhegetsfromhismates.Wearenotonlygregariousanimals,likingtobeinsightofourfellows,butwehaveaninnatepropensitytogetourselvesnoticed,andnoticedfavorably,byourkind.Nomorefiendishpunishmentcouldbedevised,weresuchathingphysicallypossible,thanthatoneshouldbeturnedlooseinsocietyandremainabsolutelyunnoticedbyallthemembersthereof.Ifnooneturnedroundwhenweentered,answeredwhenwespoke,ormindedwhatwedid,butifeverypersonwemet'cutusdead,'andactedasifwewerenonexistingthings,akindofrageandimpotentdespairwoulderelongwellupinus,fromwhichthe[p.294]cruellestbodilytortureswouldbeareliefforthesewouldmakeusfeelthat,howeverbadmightbeourplight,wehadnotsunktosuchadepthastobeunworthyofattentionatall.

Properlyspeaking,amanhasasmanysocialselvesasthereareindividualswhorecognizehimandcarryanimageofhimintheirmind.Towoundanyoneofthesehisimagesistowoundhim.[2]Butastheindividualswhocarrytheimagesfallnaturallyintoclasses,wemaypracticallysaythathehasasmanydifferentsocialselvesastherearedistinctgroupsofpersonsaboutwhoseopinionhecares.Hegenerallyshowsadifferentsideofhimselftoeachofthesedifferentgroups.Manyayouthwhoisdemureenoughbeforehisparentsandteachers,swearsandswaggerslikeapirateamonghis'tough'youngfriends.Wedonotshowourselvestoourchildrenastoourclubcompanions,toourcustomersastothelaborersweemploy,toourownmastersandemployersastoourintimatefriends.Fromthisthereresultswhatpracticallyisadivisionofthemanintoseveralselvesandthismaybeadiscordantsplitting,aswhereoneisafraidtoletonesetofhisacquaintancesknowhimasheiselsewhereoritmaybeaperfectlyharmoniousdivisionoflabor,aswhereonetendertohischildrenissterntothesoldiersorprisonersunderhiscommand.

Themostpeculiarsocialselfwhichoneisapttohaveisinthemindofthepersononeisinlovewith.Thegoodorbadfortunesofthisselfcausethemostintenseelationanddejectionunreasonableenoughasmeasuredbyeveryotherstandardthanthatoftheorganicfeelingoftheindividual.Tohisownconsciousnessheisnot,solongasthisparticularsocialselffailstogetrecognition,andwhenitisrecognizedhiscontentmentpassesallbounds.

Aman'sfame,goodorbad,andhishonorordishonor,arenamesforoneofhissocialselves.Theparticularsocialselfofamancalledhishonorisusuallytheresultofoneofthosesplittingsofwhichwehavespoken.Itishisimageintheeyesofhisown'set,'whichexaltsorcon[p.295]demnshimasheconformsornottocertainrequirementsthatmaynotbemadeofoneinanotherwalkoflife.Thusalaymanmayabandonacityinfectedwithcholerabutapriestoradoctorwouldthinksuchanactincompatiblewithhishonor.Asoldier'shonorrequireshimtofightortodieundercircumstanceswhereanothermancanapologizeorrunawaywithnostainuponhissocialself.Ajudge,astatesman,areinlikemannerdebarredbythehonoroftheirclothfromenteringintopecuniaryrelationsperfectlyhonorabletopersonsinprivatelife.Nothingiscommonerthantohearpeoplediscriminatebetweentheirdifferentselvesofthissort:"AsamanIpityyou,butasanofficialImustshowyounomercyasapoliticianIregardhimasanally,butasamoralistIloathehim"etc.,etc.Whatmaybecalled'clubopinion'isoneoftheverystrongestforcesinlife.[3]Thethiefmustnotstealfromotherthievesthegamblermustpayhisgamblingdebts,thoughhepaynootherdebtsintheworld.Thecodeofhonoroffashionablesocietyhasthroughouthistorybeenfullofpermissionsaswellasofvetoes,theonlyreasonforfollowingeitherofwhichisthatsowebestserveoneof[p.296]oursocialselves.Youmustnotlieingeneral,butyoumaylieasmuchasyoupleaseifaskedaboutyourrelationswithaladyyoumustacceptachallengefromanequal,butifchallengedbyaninferioryoumaylaughhimtoscorn:theseareexamplesofwhatismeant.

(c)BytheSpiritualSelf,sofarasitbelongstotheEmpiricalMe,Imeanaman'sinnerorsubjectivebeing,hispsychicfacultiesordispositions,takenconcretelynotthebareprincipleofpersonalUnity,or'pure'Ego,whichremainsstilltobediscussed.Thesepsychicdispositionsarethemostenduringandintimatepartoftheself,thatwhichwemostverilyseemtobe.Wetakeapurerselfsatisfactionwhenwe



thinkofourabilitytoargueanddiscriminate,ofourmoralsensibilityandconscience,ofourindomitablewill,thanwhenwesurveyanyofourotherpossessions.Onlywhenthesearealteredisamansaidtobealienatusase.

Nowthisspiritualselfmaybeconsideredinvariousways.Wemaydivideitintofaculties,asjustinstanced,isolatingthemonefromanother,andidentifyingourselveswitheitherinturn.Thisisanabstractwayofdealingwithconsciousness,inwhich,asitactuallypresentsitself,apluralityofsuchfacultiesarealwaystobesimultaneouslyfoundorwemayinsistonaconcreteview,andthenthespiritualselfinuswillbeeithertheentirestreamofourpersonalconsciousness,orthepresent'segment'or'section'ofthatstream,accordingaswetakeabroaderoranarrowerviewboththestreamandthesectionbeingconcreteexistencesintime,andeachbeingaunityafteritsownpeculiarkind.Butwhetherwetakeitabstractlyorconcretely,ourconsideringthespiritualselfatallisareflectiveprocess,istheresultofourabandoningtheoutwardlookingpointofview,andofourhavingbecomeabletothinkofsubjectivityassuch,tothinkourselvesasthinkers.

Thisattentiontothoughtassuch,andtheidentificationofourselveswithitratherthanwithanyoftheobjectswhichitreveals,isamomentousandinsomerespectsarathermysteriousoperation,ofwhichweneedhereonlysaythatasamatteroffactitexistsandthatineveryone,atanearlyage,thedistinctionbetweenthoughtassuch,[p.297]andwhatitis'of'or'about,'hasbecomefamiliartothemind.Thedeepergroundsforthisdiscriminationmaypossiblybehardtofindbutsuperficialgroundsareplentyandnearathand.Almostanyonewilltellusthatthoughtisadifferentsortofexistencefromthings,becausemanysortsofthoughtareofnothingse.g.,pleasures,pains,andemotionsothersareofnonexistentthingserrorsandfictionsothersagainofexistentthings,butinaformthatissymbolicanddoesnotresemblethemabstractideasandconceptswhilstinthethoughtsthatdoresemblethethingstheyare'of'(percepts,sensations),wecanfeel,alongsideofthethingknown,thethoughtofitgoingonasanaltogetherseparateactandoperationinthemind.

Nowthissubjectivelifeofours,distinguishedassuchsoclearlyfromtheobjectsknownbyitsmeans,may,asaforesaid,betakenbyusinaconcreteorinanabstractway.OftheconcretewayIwillsaynothingjustnow,exceptthattheactual'section'ofthestreamwillerelong,inourdiscussionofthenatureoftheprincipleofunityinconsciousness,playaveryimportantpart.Theabstractwayclaimsourattentionfirst.IfthestreamasawholeisidentifiedwiththeSelffarmorethananyoutwardthing,acertainportionofthestreamabstractedfromtherestissoidentifiedinanaltogetherpeculiardegree,andisfeltbyallmenasasortofinnermostcentrewithinthecircle,ofsanctuarywithinthecitadel,constitutedbythesubjectivelifeasawhole.Comparedwiththiselementofthestream,theotherparts,evenofthesubjectivelife,seemtransientexternalpossessions,ofwhicheachinturncanbedisowned,whilstthatwhichdisownsthemremains.Now,whatisthisselfofalltheotherselves?

Probablyallmenwoulddescribeitinmuchthesamewayuptoacertainpoint.Theywouldcallittheactiveelementinallconsciousnesssayingthatwhateverqualitiesaman'sfeelingsmaypossess,orwhatevercontenthisthoughtmayinclude,thereisaspiritualsomethinginhimwhichseemstogoouttomeetthesequalitiesandcontents,whilsttheyseemtocomeintobereceivedbyit.Itiswhatwelcomesorrejects.Itpresidesovertheperceptionofsensations,andbygivingorwithholdingits[p.298]assentitinfluencesthemovementstheytendtoarouse.Itisthehomeofinterest,notthepleasantorthepainful,notevenpleasureorpain,assuch,butthatwithinustowhichpleasureandpain,thepleasantandthepainful,speak.Itisthesourceofeffortandattention,andtheplacefromwhichappeartoemanatethefiatsofthewill.Aphysiologistwhoshouldreflectuponitinhisownpersoncouldhardlyhelp,Ishouldthink,connectingitmoreorlessvaguelywiththeprocessbywhichideasorincomingsensationsare'reflected'orpassoverintooutwardacts.Notnecessarilythatitshouldbethisprocessorthemerefeelingofthisprocess,butthatitshouldbeinsomeclosewayrelatedtothisprocessforitplaysapartanalogoustoitinthepsychiclife,beingasortofjunctionatwhichsensoryideasterminateandfromwhichmotorideasproceed,andformingakindoflinkbetweenthetwo.Beingmoreincessantlytherethananyothersingleelementofthementallife,theotherelementsendbyseemingtoaccreterounditandtobelongtoit.Itbecomesopposedtothemasthepermanentisopposedtothechangingandinconstant.

Onemay,Ithink,withoutfearofbeingupsetbyanyfutureGaltoniancirculars,believethatallmenmustsingleoutfromtherestofwhattheycallthemselvessomecentralprincipleofwhicheachwouldrecognizetheforegoingtobeafairgeneraldescription,accurateenough,atanyrate,todenotewhatismeant,andkeepitunconfusedwithotherthings.Themoment,however,theycametocloserquarterswithit,tryingtodefinemoreaccuratelyitsprecisenature,weshouldfindopinionsbeginningtodiverge.Somewouldsaythatitisasimpleactivesubstance,thesoul,ofwhichtheyarethusconsciousothers,thatitisnothingbutafiction,theimaginarybeingdenotedbythepronounIandbetweentheseextremesofopinionallsortsofintermediarieswouldbefound.

Laterwemustourselvesdiscussthemall,andsufficienttothatdaywillbetheevilthereof.Now,letus



trytosettleforourselvesasdefinitelyaswecan,justhowthiscentralnucleusoftheSelfmayfeel,nomatterwhetheritbeaspiritualsubstanceoronlyadelusiveword.

ForthiscentralpartoftheSelfisfelt.Itmaybeallthat[p.299]Transcendentalistssayitis,andallthatEmpiricistssayitisintothebargain,butitisatanyratenomereensrationis,cognizedonlyinanintellectualway,andnomeresummationofmemoriesormeresoundofawordinourears.Itissomethingwithwhichwealsohavedirectsensibleacquaintance,andwhichisasfullypresentatanymomentofconsciousnessinwhichitispresent,asinawholelifetimeofsuchmoments.When,justnow,itwascalledanabstraction,thatdidnotmeanthat,likesomegeneralnotion,itcouldnotbepresentedinaparticularexperience.Itonlymeantthatinthestreamofconsciousnessitneverwasfoundallalone.Butwhenitisfound,itisfeltjustasthebodyisfelt,thefeelingofwhichisalsoanabstraction,becauseneveristhebodyfeltallalone,butalwaystogetherwithotherthings.Nowcanwetellmorepreciselyinwhatthefeelingofthiscentralactiveselfconsists,notnecessarilyasyetwhattheactiveselfis,asabeingorprinciple,butwhatwefeelwhenwebecomeawareofitsexistence?

IthinkIcaninmyowncaseandaswhatIsaywillbelikelytomeetwithoppositionifgeneralized(asindeeditmaybeinpartinapplicabletootherindividuals),Ihadbettercontinueinthefirstperson,leavingmydescriptiontobeacceptedbythosetowhoseintrospectionitmaycommenditselfastrue,andconfessingmyinabilitytomeetthedemandsofothers,ifotherstherebe.

Firstofall,Iamawareofaconstantplayoffurtherancesandhindrancesinmythinking,ofchecksandreleases,tendencieswhichrunwithdesire,andtendencieswhichruntheotherway.AmongthemattersIthinkof,somerangethemselvesonthesideofthethought'sinterests,whilstothersplayanunfriendlypartthereto.Themutualinconsistenciesandagreements,reinforcementsandobstructions,whichobtainamonsttheseobjectivemattersreverberatebackwardsandproducewhatseemtobeincessantreactionsofmyspontaneityuponthem,welcomingoropposing,appropriatingordisowning,strivingwithoragainst,sayingyesorno.Thispalpitatinginwardlifeis,inme,thatcentralnucleuswhichIjusttriedtodescribeintermsthatallmenmightuse.ButwhenIforsakesuchgeneraldescriptionsandgrap[p.300]plewithparticulars,comingtotheclosestpossiblequarterswiththefacts,itisdifficultformetodetectintheactivityanypurelyspiritualelementatall.Whenevermyintrospectiveglancesucceedsinturningroundquicklyenoughtocatchoneofthesemanifestationsofspontaneityintheact,allitcaneverfeeldistinctlyissomebodilyprocess,forthemostparttakingplacewithinthehead.Omittingforamomentwhatisobscureintheseintrospectiveresults,letmetrytostatethoseparticularswhichtomyownconsciousnessseemindubitableanddistinct.

Inthefirstplace,theactsofattending,assenting,negating,makinganeffort,arefeltasmovementsofsomethinginthehead.Inmanycasesitispossibletodescribethesemovementsquiteexactly.Inattendingtoeitheranideaorasensationbelongingtoaparticularsensesphere,themovementistheadjustmentofthesenseorgan,feltasitoccurs.Icannotthinkinvisualterms,forexample,withoutfeelingafluctuatingplayofpressures,convergences,divergences,andaccommodationsinmyeyeballs.Thedirectioninwhichtheobjectisconceivedtoliedeterminesthecharacterofthesemovements,thefeelingofwhichbecomes,formyconsciousness,identifiedwiththemannerinwhichImakemyselfreadytoreceivethevisiblething.Mybrainappearstomeasifallshotacrosswithlinesofdirection,ofwhichIhavebecomeconsciousasmyattentionhasshiftedfromonesenseorgantoanother,inpassingtosuccessiveouterthings,orinfollowingtrainsofvaryingsenseideas.

WhenItrytorememberorreflect,themovementsinquestion,insteadofbeingdirectedtowardstheperiphery,seemtocomefromtheperipheryinwardsandfeellikeasortofwithdrawalfromtheouterworld.AsfarasIcandetect,thesefeelingsareduetoanactualrollingoutwardsandupwardsoftheeyeballs,suchasIbelieveoccursinmeinsleep,andistheexactoppositeoftheiractioninfixatingaphysicalthing.Inreasoning,IfindthatIamapttohaveakindofvaguelylocalizeddiagraminmymind,withthevariousfractionalobjectsofthethoughtdisposedatparticularpointsthereofandtheoscillationsofmyattentionfromoneofthemtoanotheraremostdistinctlyfelt[p.301]asalternationsofdirectioninmovementsoccurringinsidethehead.[4]

Inconsentingandnegating,andinmakingamentaleffort,themovementsseemmorecomplex,andIfindthemhardertodescribe.Theopeningandclosingoftheglottisplayagreatpartintheseoperations,and,lessdistinctly,themovementsofthesoftpalate,etc.,shuttingofftheposteriornaresofthemouth.Myglottisislikeasensitivevalve,interceptingmybreathinstantaneouslyateverymentalhesitationorfeltaversiontotheobjectsofmythought,andasquicklyopening,tolettheairpassthroughmythroatandnose,themomenttherepugnanceisovercome.Thefeelingofthemovementofthisairis,inme,onestrongingredientofthefeelingofassent.Themovementsofthemusclesofthebrowandeyelidsalsorespondverysensitivelytoeveryfluctuationintheagreeablenessordisagreeablenessofwhatcomesbeforemymind.

Ineffortofanysort,contractionsofthejawmusclesandofthoseofrespirationareaddedtothoseofthe



browandglottis,andthusthefeelingpassesoutoftheheadproperlysocalled.Itpassesoutoftheheadwheneverthewelcomingorrejectingoftheobjectisstronglyfelt.Thenasetoffeelingspourinfrommanybodilyparts,all'expressive'ofmyemotion,andtheheadfeelingsproperareswallowedupinthislargermass.

Inasense,then,itmaybetrulysaidthat,inonepersonatleast,the'Selfofselves,'whencarefullyexamined,isfoundtoconsistmainlyofthecollectionofthesepeculiarmotionsintheheadorbetweentheheadandthroat.Idonotforamomentsaythatthisisallitconsistsof,forIfullyrealizehowdesperatelyhardisintrospectioninthisfield.ButIfeelquitesurethatthesecephalicmotionsaretheportionsofmyinnermostactivityofwhichIammostdistinctlyaware.IfthedimportionswhichIcannotyetdefineshouldprovetobelikeuntothesedistinctportionsinme,andIlikeothermen,itwouldfollowthatourentirefeelingofspiritualactivity,orwhatcommonlypassesbythat[p.302]name,isreallyafeelingofbodilyactivitieswhoseexactnatureisbymostmenoverlooked.

Now,withoutpledgingourselvesinanywaytoadoptthishypothesis,letusdallywithitforawhiletoseetowhatconsequencesitmightleadifitweretrue.

Inthefirstplace,thenuclearpartoftheSelf,intermediarybetweenideasandovertacts,wouldbeacollectionofactivitiesphysiologicallyinnoessentialwaydifferentfromtheovertactsthemselves.Ifwedivideallpossiblephysiologicalactsintoadjustmentsandexecutions,thenuclearselfwouldbetheadjustmentscollectivelyconsideredandthelessintimate,moreshiftingself,sofarasitwasactive,wouldbetheexecutions.Butbothadjustmentsandexecutionswouldobeythereflextype.Bothwouldbetheresultofsensorialandideationalprocessesdischargingeitherintoeachotherwithinthebrain,orintomusclesandotherpartsoutside.Thepeculiarityoftheadjustmentswouldbethattheyareminimalreflexes,fewinnumber,incessantlyrepeated,constantamidgreatfluctuationsintherestofthemind'scontent,andentirelyunimportantanduninterestingexceptthroughtheirusesinfurtheringorinhibitingthepresenceofvariousthings,andactionsbeforeconsciousness.Thesecharacterswouldnaturallykeepusfromintrospectivelypayingmuchattentiontothemindetail,whilsttheywouldatthesametimemakeusawareofthemasacoherentgroupofprocesses,stronglycontrastedwithalltheotherthingsconsciousnesscontained,evenwiththeotherconstituentsofthe'Self,'material,social,orspiritual,asthecasemightbe.Theyarereactions,andtheyareprimaryreactions.Everythingarousesthemforobjectswhichhavenoothereffectswillforamomentcontractthebrowandmaketheglottisclose.Itisasifallthatvisitedthemindhadtostandanentranceexamination,andjustshowitsfacesoastobeeitherapprovedorsentback.Theseprimaryreactionsareliketheopeningortheclosingofthedoor.Inthemidstofpsychicchangetheyarethepermanentcoreofturningstowardsandtruningsfrom,ofyieldingsandarrests,whichnaturallyseemcentralandinteriorincom[p.303]parisonwiththeforeignmatters,apropostowhichtheyoccur,andholdasortofarbitrating,decisiveposition,quiteunlikethatheldbyanyoftheotherconstituentsoftheMe.Itwouldnotbesurprising,then,ifweweretofeelthemasthebirthplaceofconclusionsandthestartingpointofacts,oriftheycametoappearaswhatwecalledawhilebackthe'sanctuarywithinthecitadel'ofourpersonallife.[5]

[p.304]Iftheyreallyweretheinnermostsanctuary,theultimateoneofalltheselveswhosebeingwecaneverdirectlyexperience,itwouldfollowthatallthatisexperiencedis,strictlyconsidered,objectivethatthisObjectivefallsasunderintotwocontrastedparts,onerealizedas'Self,'theotheras'notSelf'andthatoverandabovethesepartsthereisnothingsavethefactthattheyareknown,thefactofthestreamofthoughtbeingthereastheindispensablesubjectiveconditionoftheirbeingexperiencedatall.Butthisconditionoftheexperienceisnotoneofthethingsexperiencedatthemomentthisknowingisnotimmediatelyknown.Itisonlyknowninsubsequentreflection.Instead,then,ofthestreamofthoughtbeingoneofconsciousness,"thinkingitsownexistencealongwithwhateverelseitthinks,"(asFerriersays)itmightbebettercalledastreamofSciousnesspureandsimple,thinkingobjectsofsomeofwhichitmakeswhatitcallsa'Me,'andonlyawareofits'pure'Selfinanabstract,hypotheticorconceptualway.Each'section'ofthestreamwouldthenbeabitofsciousnessorknowledgeofthissort,includingandcontemplatingits'me'andits'notme'asobjectswhichworkouttheirdramatogether,butnotyetincludingorcontemplatingitsownsubjectivebeing.ThesciousnessinquestionwouldbetheThinker,andtheexistenceofthisthinkerwouldbegiventousratherasalogicalpostulatethanasthatdirectinnerperceptionofspiritualactivitywhichwenaturallybelieveourselvestohave.'Matter,'assomethingbehindphysicalphenomena,isapostulateofthissort.BetweenthepostulatedMatterandthepostulatedThinker,thesheetofphenomenawouldthenswing,someofthem(the'realities')pertainingmoretothematter,others(thefictions,opinions,anderrors)pertainingmoretotheThinker.ButwhotheThinkerwouldbe,orhowmanydistinctThinkersweoughttosupposeintheuniverse,wouldallbesubjectsforanulteriormetaphysicalinquiry.

Speculationslikethistraversecommonsenseandnotonlydotheytraversecommonsense(whichinphilosophyisnoinsuperableobjection)buttheycontradictthefundamentalassumptionofeveryphilosophicschool.Spiritualists,transcendentalists,andempiricistsalikeadmitin[p.305]usacontinualdirectperceptionofthethinkingactivityintheconcrete.Howevertheymayotherwisedisagree,theyvie



witheachotherinthecordialityoftheirrecognitionofourthoughtsastheonesortofexistentwhichskepticismcannottouch.[6]Iwillthereforetreatthelastfewpagesasaparentheticaldigression,andfromnowtotheendofthevolumereverttothepathofcommonsenseagain.ImeanbythisthatIwillcontinuetoassume(asIhaveassumedallalong,especiallyinthelastchapter)adirectawarenessoftheprocessofourthinkingassuch,simplyinsistingonthefactthatitisanevenmoreinwardandsubtlephenomenonthanmostofussuppose.Attheconclusionofthevolume,however,Imaypermitmyselftorevertagaintothedoubtshereprovisionallymooted,andwillindulgeinsomemetaphysicalreflectionssuggestedbythem.

Atpresent,then,theonlyconclusionIcometoisthefollowing:That(insomepersonsatleast)thepartoftheinnermostSelfwhichismostvividlyfeltturnsouttoconsistforthemostpartofacollectionofcephalicmovementsof'adjustments'which,forwantofattentionandreflection,usuallyfailtobeperceivedandclassedaswhattheyarethatoverandabovethesethereisanobscurerfeelingofsomethingmorebutwhetheritbeoffainterphysiologicalprocesses,orofnothingobjectiveatall,butratherofsubjectivityassuch,ofthoughtbecome'itsownobject,'mustatpresentremainanopenquestion,likethequestionwhetheritbeanindivisibleactivesoulsubstance,orthequestionwhetheritbeapersonificationofthepronounI,oranyotheroftheguessesastowhatitsnaturemaybe.

FartherthanthiswecannotasyetgoclearlyinouranalysisoftheSelf'sconstituents.SoletusproceedtotheemotionsofSelfwhichtheyarouse.

2.SelfFeeling.

Theseareprimarilyselfcomplacencyandselfdissatisfaction.Ofwhatiscalled'selflove,'Iwilltreatalittle[p.306]fartheron.Languagehassynonymsenoughforbothprimaryfeelings.Thuspride,conceit,vanity,selfesteem,arrogance,vainglory,ontheonehandandontheothermodesty,humility,confusion,diffidence,shame,mortification,contrition,thesenseofobloquyandpersonaldespair.Thesetwooppositeclassesofaffectionseemtobedirectandelementaryendowmentsofournature.Associationistswouldhaveitthattheyare,ontheotherhand,secondaryphenomenaarisingfromarapidcomputationofthesensiblepleasuresorpainstowhichourprosperousordebasedpersonalpredicamentislikelytolead,thesumoftherepresentedpleasuresformingtheselfsatisfaction,andthesumoftherepresentedpainsformingtheoppositefeelingofshame.Nodoubt,whenweareselfsatisfied,wedofondlyrehearseallpossiblerewardsforourdesert,andwheninafitofselfdespairweforebodeevil.Butthemereexpectationofrewardisnottheselfsatisfaction,andthemereapprehensionoftheevilisnottheselfdespair,forthereisacertainaveragetoneofselffeelingwhicheachoneofuscarriesaboutwithhim,andwhichisindependentoftheobjectivereasonswemayhaveforsatisfactionordiscontent.Thatis,averymeanlyconditionedmanmayaboundinunfalteringconceit,andonewhosesuccessinlifeissecureandwhoisesteemedbyallmayremaindiffidentofhispowerstotheend.

Onemaysay,however,thatthenormalprovocativeofselffeelingisone'sactualsuccessorfailure,andthegoodorbadactualpositiononeholdsintheworld."Heputinhisthumbandpulledoutaplum,andsaidwhatagoodboyamI."AmanwithabroadlyextendedempiricalEgo,withpowersthathaveuniformlybroughthimsuccess,withplaceandwealthandfriendsandfame,isnotlikelytobevisitedbythemorbiddiffidencesanddoubtsabouthimselfwhichhehadwhenhewasaboy."IsnotthisgreatBabylon,whichIhaveplanted?"[7]Whereashewhohasmadeoneblunderafteranother,andstillliesinmiddlelifeamongthefailuresatthefootofthehill,isliabletogrow[p.307]allsickliedo'erwithselfdistrust,andtoshrinkfromtrialswithwhichhispowerscanreallycope.

Theemotionsthemselvesofselfsatisfactionandabasementareofauniquesort,eachasworthytobeclassedasaprimitiveemotionalspeciesasare,forexample,rageorpain.Eachhasitsownpeculiarphysiognomicalexpression.Inselfsatisfactiontheextensormusclesareinnervated,theeyeisstrongandglorious,thegaitrollingandelastic,thenostrildilated,andapeculiarsmileplaysuponthelips.Thiswholecomplexofsymptomsisseeninanexquisitewayinlunaticasylums,whichalwayscontainsomepatientswhoareliterallymadwithconceit,andwhosefatuousexpressionandabsurdlystruttingorswaggeringgaitisintragiccontrastwiththeirlackofanyvaluablepersonalquality.Itisinthesesamecastlesofdespairthatwefindthestrongestexamplesoftheoppositephysiognomy,ingoodpeoplewhothinktheyhavecommitted'theunpardonablesin'andarelostforever,whocrouchandcringeandslinkfromnoticean,d[sic]areunabletospeakaloudorlookusintheeye.Likefearandlikeanger,insimilarmorbidconditions,theseoppositefeelingsofSelfmaybearousedwithnoadequateexcitingcause.Andinfactweourselvesknowhowthebarometerofourselfesteemandconfidencerisesandfallsfromonedaytoanotherthroughcausesthatseemtobevisceralandorganicratherthanrational,andwhichcertainlyanswertonocorrespondingvariationsintheesteeminwhichweareheldbyourfriends.Oftheoriginoftheseemotionsintherace,wecanspeakbetterwhenwehavetreatedof

3.SelfSeekingandSelfPreservation.



Thesewordscoveralargenumberofourfundamentalinstinctiveimpulses.Wehavethoseofbodilyselfseeking,thoseofsocialselfseeking,andthoseofspiritualselfseeking.

Alltheordinaryusefulreflexactionsandmovementsofalimentationanddefenceareactsofbodilyselfpreservation.Fearandangerprompttoactsthatareusefulinthesameway.Whilstifbyselfseekingwemeantheprovidingforthefutureasdistinguishedfrommaintainingthepresent,wemustclassbothangerandfear[p.308]withthehunting,theacquisitive,thehomeconstructingandthetoolconstructinginstincts,asimpulsestoselfseekingofthebodilykind.Really,however,theselatterinstincts,withamativeness,parentalfondness,curiosityandemulation,seeknotonlythedevelopmentofthebodilySelf,butthatofthematerialSelfinthewidestpossiblesenseoftheword.

Oursocialselfseeking,inturn,iscarriedondirectlythroughouramativenessandfriendliness,ourdesiretopleaseandattractnoticeandadmiration,ouremulationandjealousy,ourloveofglory,influence,andpower,andindirectlythroughwhicheverofthematerialselfseekingimpulsesproveserviceableasmeanstosocialends.Thatthedirectsocialselfseekingimpulsesareprobablypureinstinctsiseasilyseen.Thenoteworthythingaboutthedesiretobe'recognized'byothersisthatitsstrengthhassolittletodowiththeworthoftherecognitioncomputedinsensationalorrationalterms.Wearecrazytogetavisitinglistwhichshallbelarge,tobeabletosaywhenanyoneismentioned,"Oh!Iknowhimwell,"andtobebowedtointhestreetbyhalfthepeoplewemeet.OfcoursedistinguishedfriendsandadmiringrecognitionarethemostdesirableThackeraysomewhereaskshisreaderstoconfesswhetheritwouldnotgiveeachofthemanexquisitepleasuretobemetwalkingdownPallMallwithadukeoneitherarm.Butindefaultofdukesandenvioussalutationsalmostanythingwilldoforsomeofusandthereisawholeraceofbeingstodaywhosepassionistokeeptheirnamesinthenewspapers,nomatterunderwhatheading,'arrivalsanddepartures,''personalparagraphs,''interviews,'gossip,evenscandal,willsuitthemifnothingbetteristobehad.Guiteau,Garfield'sassassin,isanexampleoftheextremitytowhichthissortofcravingforthenotorietyofprintmaygoinapathologicalcase.Thenewspapersboundedhismentalhorizonandinthepoorwretch'sprayeronthescaffold,oneofthemostheartfeltexpressionswas:"Thenewspaperpressofthislandhasabigbilltosettlewiththee,OLord!"

NotonlythepeoplebuttheplacesandthingsIknowenlargemySelfinasortofmetaphoricsocialway.'a[p.309]meconnat,'astheFrenchworkmansaysoftheimplementhecanusewell.Sothatiscomesaboutthatpersonsforwhoseopinionwecarenothingareneverthelesspersonswhosenoticewewooandthatmanyamantrulygreat,manyawomantrulyfastidiousinmostrespects,willtakeadealoftroubletodazzlesomeinsignificantcadwhosewholepersonalitytheyheartilydespise.

Undertheheadofspiritualselfseekingoughttobeincludedeveryimpulsetowardspsychicprogress,whetherintellectual,moral,orspiritualinthenarrowsenseoftheterm.Itmustbeadmitted,however,thatmuchthatcommonlypassesforspiritualselfseekinginthisnarrowsenseisonlymaterialandsocialselfseekingbeyondthegrave.IntheMohammedandesireforparadiseandtheChristianaspirationnottobedamnedinhell,thematerialityofthegoodssoughtisundisguised.Inthemorepositiveandrefinedviewofheavenmanyofitsgoods,thefellowshipofthesaintsandofourdeadones,andthepresenceofGod,arebutsocialgoodsofthemostexaltedkind.Itisonlythesearchoftheredeemedinwardnature,thespotlessnessfromsin,whetherhereorhereafter,thatcancountasspiritualselfseekingpureandundefiled.

ButthisbroadexternalreviewofthefactsofthelifeoftheSelfwillbeincompletewithoutsomeaccountofthe

RivalryandConflictoftheDifferentSelves.

Withmostobjectsofdesire,physicalnaturerestrictsourchoicetobutoneofmanyrepresentedgoods,andevensoitishere.Iamoftenconfrontedbythenecessityofstandingbyoneofmyempiricalselvesandrelinquishingtherest.NotthatIwouldnot,ifIcould,bebothhandsomeandfatandwelldressed,andagreatathlete,andmakeamillionayear,beawit,abonvivant,andaladykiller,aswellasaphilosopheraphilanthropist,statesman,warrior,andAfricanexplorer,aswellasa'tonepoet'andsaint.Butthethingissimplyimpossible.Themillionaire'sworkwouldruncountertothesaint'sthebonvivantandthephilanthropistwouldtripeachotherupthephilosopherandtheladykillercouldnotwellkeephouseinthesame[p.310]tenementofclay.Suchdifferentcharactersmayconceivablyattheoutsetoflifebealikepossibletoaman.Buttomakeanyoneofthemactual,therestmustmoreorlessbesuppressed.Sotheseekerofhistruest,strongest,deepestselfmustreviewthelistcarefully,andpickouttheoneonwhichtostakehissalvation.Allotherselvesthereuponbecomeunreal,butthefortunesofthisselfarereal.Itsfailuresarerealfailures,itstriumphsrealtriumphs,carryingshameandgladnesswiththem.ThisisasstronganexampleasthereisofthatselectiveindustryofthemindonwhichIinsistedsomepagesback(p.284ff.).Ourthought,incessantlydeciding,amongmanythingsofakind,whichonesforitshallberealities,herechoosesoneofmanypossibleselvesorcharacters,andforthwithreckonsitnoshametofailinanyofthosenotadoptedexpresslyasitsown.



I,whoforthetimehavestakedmyallonbeingapsychologist,ammortifiedifothersknowmuchmorepsychologythanI.ButIamcontentedtowallowinthegrossestignoranceofGreek.Mydeficienciestheregivemenosenseofpersonalhumiliationatall.HadI'pretensions'tobealinguist,itwouldhavebeenjustthereverse.Sowehavetheparadoxofamanshamedtodeathbecauseheisonlythesecondpugilistorthesecondoarsmanintheworld.Thatheisabletobeatthewholepopulationoftheglobeminusoneisnothinghehas'pitted'himselftobeatthatoneandaslongashedoesn'tdothatnothingelsecounts.Heistohisownregardasifhewerenot,indeedheisnot.

Yonderpunyfellow,however,whomeveryonecanbeat,suffersnochagrinaboutit,forhehaslongagoabandonedtheattemptto'carrythatline,'asthemerchantssay,ofselfatall.Withnoattempttherecanbenofailurewithnofailurenohumiliation.Soourselffeelinginthisworlddependsentirelyonwhatwebackourselvestobeanddo.Itisdeterminedbytheratioofouractualitiestooursupposedpotentialitiesafractionofwhichourpretensionsarethedenominatorandthenumeratoroursuccess:thus,Selfesteem=Success/Pretensions.Suchafractionmaybeincreased[p.311]aswellbydiminishingthedenominatorasbyincreasingthenumerator.[8]Togiveuppretensionsisasblessedareliefastogetthemgratifiedandwheredisappointmentisincessantandthestruggleunending,thisiswhatmenwillalwaysdo.Thehistoryofevangelicaltheology,withitsconvictionofsin,itsselfdespair,anditsabandonmentofsalvationbyworks,isthedeepestofpossibleexamples,butwemeetothersineverywalkoflife.Thereisthestrangestlightnessabouttheheartwhenone'snothingnessinaparticularlineisonceacceptedingoodfaith.Allisnotbitternessinthelotoftheloversentawaybythefinalinexorable'No.'ManyBostonians,credeexperto(andinhabitantsofothercities,too,Ifear),wouldbehappierwomenandmentoday,iftheycouldonceforallabandonthenotionofkeepingupaMusicalSelf,andwithoutshameletpeoplehearthemcallasymphonyanuisance.Howpleasantisthedaywhenwegiveupstrivingtobeyoung,orslender!ThankGod!wesay,thoseillusionsaregone.EverythingaddedtotheSelfisaburdenaswellasapride.Acertainmanwholosteverypennyduringourcivilwarwentandactuallyrolledinthedust,sayinghehadnotfeltsofreeandhappysincehewasborn.

Oncemore,then,ourselffeelingisinourpower.AsCarlylesays:"Makethyclaimofwagesazero,thenhastthoutheworldunderthyfeet.Welldidthewisestofourtimewrite,itisonlywithrenunciationthatlife,properlyspeaking,canbesaidtobegin."

Neitherthreatsnorpleadingscanmoveamanunlesstheytouchsomeoneofhispotentialoractualselves.Onlythuscanwe,asarule,geta'purchase'onanother'swill.Thefirstcareofdiplomatistsandmonarchsandallwhowishtoruleorinfluenceis,accordingly,tofindouttheirvictim'sstrongestprincipleofselfregard,soastomakethatthe[p.312]fulcrumofallappeals.Butifamanhasgivenupthosethingswhicharesubjecttoforeignfate,andceasedtoregardthemaspartsofhimselfatall,wearewellnighpowerlessoverhim.TheStoicreceiptforcontentmentwastodispossessyourselfinadvanceofallthatwasoutofyourownpower,thenfortune'sshocksmightraindownunfelt.Epictetusexhortsus,bythusnarrowingandatthesametimesolidifyingourSelftomakeitinvulnerable:"Imustdiewell,butmustIdiegroaningtoo?Iwillspeakwhatappearstoberight,andifthedespotsays,thenIwillputyoutodeath,Iwillreply,'WhendidIevertellyouthatIwasimmortal?YouwilldoyourpartandImineitisyourstokillandminetodieintrepidyourstobanish,minetodepartuntroubled.'Howdoweactinavoyage?Wechoosethepilot,thesailors,thehour.Afterwardscomesastorm.WhathaveItocarefor?Mypartisperformed.Thismatterbelongstothepilot.ButtheshipissinkingwhatthenhaveItodo?ThatwhichaloneIcandosubmittobeingdrownedwithoutfear,withoutclamororaccusingofGod,butasonewhoknowsthatwhatisbornmustlikewisedie."[9]

ThisStoicfashion,thoughefficaciousandheroicenoughinitsplaceandtime,is,itmustbeconfessed,onlypossibleasanhabitualmoodofthesoultonarrowandunsympatheticcharacters.Itproceedsaltogetherbyexclusion.IfIamaStoic,thegoodsIcannotappropriateceasetobemygoods,andthetemptationliesveryneartodenythattheyaregoodsatall.WefindthismodeofprotectingtheSelfbyexclusionanddenialverycommonamongpeoplewhoareinotherrespectsnotStoics.AllnarrowpeopleintrenchtheirMe,theyretractit,fromtheregionofwhattheycannotsecurelypossess.Peoplewhodon'tresemblethem,orwhotreatthemwithindifference,peopleoverwhomtheygainnoinfluence,arepeopleonwhoseexistence,howevermeritoriousitmayintrinsicallybe,theylookwithchillnegation,ifnotwithpositivehate.WhowillnotbemineIwillexcludefromexistencealtogetherthatis,asfaras[p.313]Icanmakeitso,suchpeopleshallbeasiftheywerenot.[10]ThusmayacertainabsolutenessanddefinitenessintheoutlineofmyMeconsolemeforthesmallnessofitscontent.

Sympatheticpeople,onthecontrary,proceedbytheentirelyoppositewayofexpansionandinclusion.Theoutlineoftheirselfoftengetsuncertainenough,butforthisthespreadofitscontentmorethanatones.Nilhumaniamealienum.Letthemdespisethislittlepersonofmine,andtreatmelikeadog,IshallnotnegatethemsolongasIhaveasoulinmybody.TheyarerealitiesasmuchasIam.Whatpositivegoodisinthemshallbeminetoo,etc.,etc.Themagnanimityoftheseexpansivenaturesisoftentouchingindeed.Suchpersonscanfeelasortofdelicateraptureinthinkingthat,howeversick,illfavored,meanconditioned,andgenerallyforsakentheymaybe,theyyetareintegralpartsofthewhole



ofthisbraveworld,haveafellow'sshareinthestrengthofthedrayhorses,thehappinessoftheyoungpeople,thewisdomofthewiseones,andarenotaltogetherwithoutpartorlotinthegoodfortunesoftheVanderbiltsandtheHohenzollernsthemselves.Thuseitherbynegatingorbyembracing,theEgomayseektoestablishitselfinreality.Hewho,withMarcusAurelius,cantrulysay,"OUniverse,Iwishallthatthouwishest,"hasaselffromwhicheverytraceofnegativenessandobstructivenesshasbeenremovednowindcanblowexcepttofillitssails.

Atolerablyunanimousopinionrangesthedifferentselvesofwhichamanmaybe'seizedandpossessed,'andtheconsequentdifferentordersofhisselfregard,inanhierarchicalscale,withthebodilySelfatthebottom,thespiritualSelfatthetop,andtheextracorporealmaterialselvesandthevarioussocialselvesbetween.Ourmerelynaturalselfseekingwouldleadustoaggrandizealltheseselveswegiveupdeliberatelyonlythoseamongthemwhichwe[p.314]findwecannotkeep.Ourunselfishnessisthusapttobea'virtueofnecessity'anditisnotwithoutallshowofreasonthatcynicsquotethefableofthefoxandthegrapesindescribingourprogresstherein.Butthisisthemoraleducationoftheraceandifweagreeintheresultthatonthewholetheselveswecankeeparetheintrinsicallybest,weneednotcomplainofbeingledtotheknowledgeoftheirsuperiorworthinsuchatortuousway.

Ofcoursethisisnottheonlywayinwhichwelearntosubordinateourlowerselvestoourhigher.Adirectethicaljudgmentunquestionablyalsoplaysitspart,andlast,notleast,weapplytoourownpersonsjudgmentsoriginallycalledforthbytheactsofothers.Itisoneofthestrangestlawsofournaturethatmanythingswhichwearewellsatisfiedwithinourselvesdisgustuswhenseeninothers.Withanotherman'sbodily'hoggishness'hardlyanyonehasanysympathyalmostaslittlewithhiscupidity,hissocialvanityandeagerness,hisjealousy,hisdespotism,andhispride.LeftabsolutelytomyselfIshouldprobablyallowallthesespontaneoustendenciestoluxuriateinmeunchecked,anditwouldbelongbeforeIformedadistinctnotionoftheorderoftheirsubordination.Buthavingconstantlytopassjudgmentonmyassociates,Icomeerelongtosee,asHerrHorwiczsays,myownlustsinthemirrorofthelustsofothers,andtothinkabouttheminaverydifferentwayfromthatinwhichIsimplyfeel.Ofcourse,themoralgeneralitieswhichfromchildhoodhavebeeninstilledintomeaccelerateenormouslytheadventofthisreflectivejudgmentonmyself.

Soitcomestopassthat,asaforesaid,menhavearrangedthevariousselveswhichtheymayseekinanhierarchicalscaleaccordingtotheirworth.Acertainamountofbodilyselfishnessisrequiredasabasisforalltheotherselves.Buttoomuchsensualityisdespised,oratbestcondonedonaccountoftheotherqualitiesoftheindividual.Thewidermaterialselvesareregardedashigherthantheimmediatebody.Heisesteemedapoorcreaturewhoisunabletoforegoalittlemeatanddrinkandwarmthandsleepforthesakeofgettingonintheworld.Thesocialselfasawhole,again,rankshigherthanthematerialself[p.315]asawhole.Wemustcaremoreforourhonor,ourfriends,ourhumanties,thanforasoundskinorwealth.Andthespiritualselfissosupremelypreciousthat,ratherthanloseit,amanoughttobewillingtogiveupfriendsandgoodfame,andproperty,andlifeitself.

Ineachkindofself,material,social,andspiritual,mendistinguishbetweentheimmediateandactual,andtheremoteandpotential,betweenthenarrowerandthewiderview,tothedetrimentoftheformerandadvantageofthelatter.Onemustforegoapresentbodilyenjoymentforthesakeofone'sgeneralhealthonemustabandonthedollarinthehandforthesakeofthehundreddollarstocomeonemustmakeanenemyofhispresentinterlocutoriftherebyonemakesfriendsofamorevaluedcircleonemustgowithoutlearningandgrace,andwit,thebettertocompassone'ssoul'ssalvation.

Ofallthesewider,morepotentialselves,thepotentialsocialselfisthemostinteresting,byreasonofcertainapparentparadoxestowhichitleadsinconduct,andbyreasonofitsconnectionwithourmoralandreligiouslife.WhenformotivesofhonorandconscienceIbravethecondemnationofmyownfamily,club,and'set'when,asaprotestant,Iturncatholicasacatholic,freethinkerasa'regularpractitioner,'homoeopath,orwhatnot,Iamalwaysinwardlystrengthenedinmycourseandsteeledagainstthelossofmyactualsocialselfbythethoughtofotherandbetterpossiblesocialjudgesthanthosewhoseverdictgoesagainstmenow.TheidealsocialselfwhichIthusseekinappealingtotheirdecisionmaybeveryremote:itmayberepresentedasbarelypossible.ImaynothopeforitsrealizationduringmylifetimeImayevenexpectthefuturegenerations,whichwouldapprovemeiftheyknewme,toknownothingaboutmewhenIamdeadandgone.Yetstilltheemotionthatbeckonsmeonisindubitablythepursuitofanidealsocialself,ofaselfthatisatleastworthyofapprovingrecognitionbythehighestpossiblejudgingcompanion,ifsuchcompaniontherebe.[11]This[p.316]selfisthetrue,theintimate,theultimate,thepermanentMewhichIseek.ThisjudgeisGod,theAbsoluteMind,the'GreatCompanion.'Wehear,inthesedaysofscientificenlightenment,agreatdealofdiscussionabouttheefficacyofprayerandmanyreasonsaregivenuswhyweshouldnotpray,whilstothersaregivenuswhyweshould.Butinallthisverylittleissaidofthereasonwhywedopray,whichissimplythatwecannothelppraying.Itseemsprobablethat,inspiteofallthat'science'maydotothecontrary,menwillcontinuetopraytotheendoftime,unlesstheirmentalnaturechangesinamannerwhichnothingweknowshouldleadustoexpect.Theimpulsetoprayisanecessaryconsequenceofthefactthatwhilstthe



innermostoftheempiricalselvesofamanisaSelfofthesocialsort,ityetcanfinditsonlyadequateSociusinanidealworld.

AllprogressinthesocialSelfisthesubstitutionofhighertribunalsforlowerthisidealtribunalisthehighestandmostmen,eithercontinuallyoroccasionally,carryareferencetoitintheirbreast.Thehumblestoutcastonthisearthcanfeelhimselftoberealandvalidbymeansofthishigherrecognition.And,ontheotherhand,formostofus,aworldwithnosuchinnerrefugewhentheoutersocialselffailedanddroppedfromuswouldbetheabyssofhorror.Isay'formostofus,'becauseitisprobablethatindividualsdifferagooddealinthedegreeinwhichtheyarehauntedbythissenseofanidealspectator.Itisamuchmoreessentialpartoftheconsciousnessofsomementhatofothers.Thosewhohavethemostofitarepossiblythemostreligiousmen.ButIamsurethateventhosewhosaytheyarealtogetherwithoutitdeceivethemselves,andreallyhaveitinsomedegree.Onlyanongregariousanimalcouldbecompletelywithoutit.Probablynoonecanmakesacrificesfor'right,'without[p.317]tosomedegreepersonifyingtheprincipleofrightforwhichthesacrificeismade,andexpectingthanksfromit.Completesocialunselfishness,inotherwords,canhardlyexistcompletesocialsuicidehardlyoccurtoaman'smind.EvensuchtextsasJob's,"ThoughHeslaymeyetwillItrustHim,"orMarcusAurelius's,"Ifgodshatemeandmychildren,thereisareasonforit,"canleastofallbecitedtoprovethecontrary.ForbeyondalldoubtJobrevelledinthethoughtofJehovah'srecognitionoftheworshipaftertheslayingshouldhavebeendoneandtheRomanemperorfeltsuretheAbsoluteReasonwouldnotbeallindifferenttohisacquiescenceinthegods'dislike.Theoldtestofpiety,"AreyouwillingtobedamnedforthegloryofGod?"wasprobablyneveransweredintheaffirmativeexceptbythosewhofeltsureintheirheartofheartsthatGodwould'credit'themwiththeirwillingness,andsetmorestorebythemthusthanifinHisunfathomableschemeHehadnotdamnedthematall.

Allthisabouttheimpossibilityofsuicideissaidonthesuppositionofpositivemotives.Whenpossessedbytheemotionoffear,however,weareinanegativestateofmindthatis,ourdesireislimitedtothemerebanishingofsomething,withoutregardtowhatshalltakeitsplace.Inthisstateofmindtherecanunquestionablybegenuinethoughts,andgenuineacts,ofsuicide,spiritualandsocial,aswellasbodily.Anything,anything,atsuchtimes,soastoescapeandnottobe!ButsuchconditionsofsuicidalfrenzyarepathologicalintheirnatureandrundeadagainsteverythingthatisregularinthelifeoftheSelfinman.

WhatSelfisLovedin'SelfLove'?

Wemustnowtrytointerpretthefactsofselfloveandselfseekingalittlemoredelicatelyfromwithin.

Amaninwhomselfseekingofanysortislargelydevelopedissaidtobeselfish.[12]Heisontheotherhand[p.318]calledunselfishifheshowsconsiderationfortheinterestofotherselvesthanhisown.Nowwhatistheintimatenatureoftheselfishemotioninhim?andwhatistheprimaryobjectofitsregard?Wehavedescribedhimpursuingandfosteringashisselffirstonesetofthingsandthenanother:wehaveseenthesamesetoffactsgainorloseinterestinhiseyes,leavehimindifferent,orfillhimeitherwithtriumphordespairaccordingashemadepretensionstoappropriatethem,treatedthemasiftheywerepotentiallyoractuallypartsofhimself,ornot.Weknowhowlittleitmatterstouswhethersomeman,amantakenatlargeandintheabstract,proveafailureorsucceedinlife,hemaybehangedforaughtwecare,butweknowtheuttermomentousnessandterriblenessofthealternativewhenthemanistheonewhosenameweourselvesbear.Imustnotbeafailure,istheveryloudestofthevoicesthatclamorineachofourbreasts:letfailwhomay,Iatleastmustsucceed.Nowthefirstconclusionwhichthesefactssuggestisthateachofusisanimatedbyadirectfeelingofregardforhisownpureprincipleofindividualexistence,whateverthatmaybe,takenmerelyassuch.Itappearsasifallourconcretemanifestationsofselfishnessmightbetheconclusionsofasmanysyllogisms,eachwiththisprincipleasthesubjectofitsmajorpremiss,thus:Whateverismeispreciousthisismethereforethisispreciouswhateverisminemustnotfailthisisminethereforethismustnotfail,etc.Itappears,Isay,asifthisprincipleinoculatedallittouchedwithitsownintimatequalityofworthasif,previoustothetouching,everythingmightbematterofindifference,andnothinginterestinginitsownrightasifmyregardformyownbodyevenwereaninterestnotsimplyinthisbody,butinthisbodyonlysofarasitismine.

Butwhatisthisabstractnumericalprincipleofidentity,[p.319]this'NumberOne'withinme,forwhich,accordingtoproverbialphilosophy,Iamsupposedtokeepsoconstanta'lookout'?Isittheinnernucleusofmyspiritualself,thatcollectionofobscurelyfelt'adjustments,'plusperhapsthatstillmoreobscurelyperceivedsubjectivityassuch,ofwhichwerecentlyspoke?Orisitperhapstheconcretestreamofmythoughtinitsentirety,orsomeonesectionofthesame?OrmayitbetheindivisibleSoulSubstance,inwhich,accordingtotheorthodoxtradition,myfacultiesinhere?Or,finally,canitbethemerepronounI?Surelyitisnoneofthesethings,thatselfforwhichIfeelsuchhotregard.Thoughallofthemtogetherwereputwithinme,Ishouldstillbecold,andfailtoexhibitanythingworthyofthenameofselfishnessorofdevotionto'NumberOne.'TohaveaselfthatIcancarefor,naturemustfirstpresentmewithsomeobjectinterestingenoughtomakemeinstinctivelywishtoappropriateitforitsownsake,andoutofitto



manufactureoneofthosematerial,social,orspiritualselves,whichwehavealreadypassedinreview.Weshallfindthatallthefactsofrivalryandsubstitutionthathavesostruckus,alltheshiftingsandexpansionsandcontractionsofthesphereofwhatshallbeconsideredmeandmine,arebutresultsofthefactthatcertainthingsappealtoprimitiveandinstinctiveimpulsesofournature,andthatwefollowtheirdestinieswithanexcitementthatowesnothingtoareflectivesource.TheseobjectsourconsciousnesstreatsastheprimordialconstituentsofitsMe.Whateverotherobjects,whetherbyassociationwiththefateofthese,orinanyotherway,cometobefollowedwiththesamesortofinterest,formourremoterandmoresecondaryself.ThewordsME,then,andSELF,sofarastheyarousefeelingandconnoteemotionalworth,areOBJECTIVEdesignations,meaningALLTHETHINGSwhichhavethepowertoproduceinastreamofconsciousnessexcitementofacertainpeculiarsort.Letustrytojustifythispropositionindetail.

Themostpalpableselfishnessofamanishisbodilyselfishnessandhismostpalpableselfisthebodytowhichthatselfishnessrelates.NowIsaythatheidentifieshimselfwiththisbodybecausehelovesit,andthathedoes[p.320]notloveitbecausehefindsittobeidentifiedwithhimself.Revertingtonaturalhistorypsychologywillhelpustoseethetruthofthis.InthechapteronInstinctsweshalllearnthateverycreaturehasacertainselectiveinterestincertainportionsoftheworld,andthatthisinterestisasoftenconnateasacquired.Ourinterestinthingsmeanstheattentionandemotionwhichthethoughtofthemwillexcite,andtheactionswhichtheirpresencewillevoke.Thuseveryspeciesisparticularlyinterestedinitsownpreyorfood,itsownenemies,itsownsexualmates,anditsownyoung.Thesethingsfascinatebytheirintrinsicpowertodosotheyarecaredforfortheirownsakes.

Well,itstandsnotintheleastotherwisewithourbodies.Theytooareperceptsinourobjectivefieldtheyaresimplythemostinterestingperceptsthere.Whathappenstothemexcitesinusemotionsandtendenciestoactionmoreenergeticandhabitualthananywhichareexcitedbyotherportionsofthe'field.'Whatmycomradescallmybodilyselfishnessorselflove,isnothingbutthesumofalltheouteractswhichthisinterestinmybodyspontaneouslydrawsfromme.My'selfishness'isherebutadescriptivenameforgroupingtogethertheoutwardsymptomswhichIshow.WhenIamledbyselflovetokeepmyseatwhilstladiesstand,ortograbsomethingfirstandcutoutmyneighbor,whatIreallyloveisthecomfortableseat,isthethingitselfwhichIgrab.Ilovethemprimarily,asthemotherlovesherbabe,oragenerousmananheroicdeed.Wherever,ashere,selfseekingistheoutcomeofsimpleinstinctivepropensity,itisbutanameforcertainreflexacts.Somethingrivetsmyattentionfatally,andfatallyprovokesthe'selfish'response.Couldanautomatonbesoskilfullyconstructedastoapetheseacts,itwouldbecalledselfishasproperlyasI.ItistruethatIamnoautomaton,butathinker.Butmythoughts,likemyacts,arehereconcernedonlywiththeoutwardthings.Theyneedneitherknownorcareforanypureprinciplewithin.Infactthemoreutterly'selfish'Iaminthisprimitiveway,themoreblindlyabsorbedmythoughtwillbeintheobjectsandimpulsesofmylusts,andthemoredevoidofanyinwardlookingglance.Ababy,whosecon[p.321]sciousnessofthepureEgo,ofhimselfasathinker,isnotusuallysupposeddeveloped,is,inthisway,assomeGermanhassaid,'dervollendetesteEgoist.'Hiscorporealperson,andwhatministerstoitsneeds,aretheonlyselfhecanpossiblybesaidtolove.Hissocalledselfloveisbutanameforhisinsensibilitytoallbutthisonesetofthings.Itmaybethatheneedsapureprincipleofsubjectivity,asoulorpureEgo(hecertainlyneedsastreamofthought)tomakehimsensibleatalltoanything,tomakehimdiscriminateandloveuberhaupt,howthatmaybe,weshallseeerelongbutthispureEgo,whichwouldthenbetheconditionofhisloving,neednomorebetheobjectofhislovethanitneedbetheobjectofhisthought.Ifhisinterestswerealtruisticandallhisactssuicidal,stillhewouldneedaprincipleofconsciousnessjustashedoesnow.Suchaprinciplecannotthenbetheprincipleofhisbodilyselfishnessanymorethanitistheprincipleofanyothertendencyhemayshow.

Somuchforthebodilyselflove.Butmysocialselflove,myinterestintheimagesothermenhaveframedofme,isalsoaninterestinasetofobjectsexternaltomythought.Thesethoughtsinothermen'smindsareoutofmymindand'ejective'tome.Theycomeandgo,andgrowanddwindle,andIampuffedupwithpride,orblushwithshame,attheresult,justasatmysuccessorfailureinthepursuitofamaterialthing.Sothathereagain,justasintheformercase,thepureprincipleseemsoutofthegameasanobjectofregard,andpresentonlyasthegeneralformorconditionunderwhichtheregardandthethinkinggooninmeatall.

But,itwillimmediatelybeobjected,thisisgivingamutilatedaccountofthefacts.Thoseimagesofmeinthemindsofothermenare,itistrue,thingsoutsideofme,whosechangesIperceivejustasIperceiveanyotheroutwardchange.ButtheprideandshamewhichIfeelarenotconcernedmerelywiththosechanges.Ifeelasifsomethingelsehadchangedtoo,whenIperceivedmyimageinyourmindtohavechangedfortheworse,somethinginmetowhichthatimagebelongs,andwhichamomentagoIfelt[p.322]insideofme,bigandstrongandlusty,butnowweak,contracted,andcollapsed.IsnotthislatterchangethechangeIfeeltheshameabout?Isnottheconditionofthisthinginsideofmetheproperobjectofmyegoisticconcern,ofmyselfregard?Andisitnot,afterall,mypureEgo,mybarenumericalprincipleofdistinctionfromothermen,andnoempiricalpartofmeatall?



No,itisnosuchpureprinciple,itissimplymytotalempiricalselfhoodagain,myhistoricMe,acollectionofobjectivefacts,towhichthedepreciatedimageinyourmind'belongs.'InwhatcapacityisitthatIclaimanddemandarespectfulgreetingfromyouinsteadofthisexpressionofdisdain?ItisnotasbeingabareIthatIclaimititisasbeinganIwhohasalwaysbeentreatedwithrespect,whobelongstoacertainfamilyand'set,'whohascertainpowers,possessions,andpublicfunctions,sensibilities,duties,andpurposes,andmeritsanddeserts.Allthisiswhatyourdisdainnegatesandcontradictsthisis'thethinginsideofme'whosechangedtreatmentIfeeltheshameaboutthisiswhatwaslusty,andnow,inconsequenceofyourconduct,iscollapsedandthiscertainlyisanempiricalobjectivething.Indeed,thethingthatisfeltmodifiedandchangedfortheworseduringmyfeelingofshameisoftenmoreconcreteeventhanthis,itissimplymybodilyperson,inwhichyourconductimmediatelyandwithoutanyreflectionatallonmypartworksthosemuscular,glandular,andvascularchangeswhichtogethermakeupthe'expression'ofshame.Inthisinstinctive,reflexsortofshame,thebodyisjustasmuchtheentirevehicleoftheselffeelingas,inthecoarsercaseswhichwefirsttookup,itwasthevehicleoftheselfseeking.As,insimple'hoggishness,'asucculentmorselgivesrise,bythereflexmechanism,tobehaviorwhichthebystandersfind'greedy,'andconsidertoflowfromacertainsortof'selfregard'sohereyourdisdaingivesrise,byamechanismquiteasreflexandimmediate,toanothersortofbehavior,whichthebystanderscall'shamefaced'andwhichtheyconsiderduetoanotherkindofselfregard.Butinbothcasestheremaybenoparticularselfregardedatallbythemindandthenameselfregardmaybeonlyadescriptive[p.323]titleimposedfromwithoutthereflexactsthemselves,andthefeelingsthatimmediatelyresultfromtheirdischarge.

Afterthebodilyandsocialselvescomethespiritual.ButwhichofmyspiritualselvesdoIreallycarefor?MySoulsubstance?my'transcendentalEgo,orThinker'?mypronounI?mysubjectivityassuch?mynucleusofcephalicadjustments?ormymorephenomenalandperishablepowers,mylovesandhates,willingnessesandsensibilities,andthelike?Surelythelatter.Butthey,relativelytothecentralprinciple,whateveritmaybe,areexternalandobjective.Theycomeandgo,anditremains"soshakesthemagnet,andsostandsthepole."Itmayindeedhavetobethereforthemtobeloved,butbeingthereisnotidenticalwithbeingloveditself.

Tosumup,then,weseenoreasontosupposethatselflove'isprimarily,orsecondarily,orever,loveforone'smereprincipleofconsciousidentity.Itisalwaysloveforsomethingwhich,ascomparedwiththatprinciple,issuperficial,transient,liabletobetakenupordroppedatwill.

Andzoologicalpsychologyagaincomestotheaidofourunderstandingandshowsusthatthismustneedsbeso.Infact,inansweringthequestionwhatthingsitisthatamanlovesinhisselflove,wehaveimplicitlyansweredthefartherquestion,ofwhyhelovesthem.

Unlesshisconsciousnessweresomethingmorethancognitive,unlessitexperiencedapartialityforcertainoftheobjects,which,insuccession,occupyitsken,itcouldnotlongmaintainitselfinexistencefor,byaninscrutablenecessity,eachhumanmind'sappearanceonthisearthisconditionedupontheintegrityofthebodywithwhichitbelongs,uponthetreatmentwhichthatbodygetsfromothers,anduponthespiritualdispositionswhichuseitastheirtool,andleaditeithertowardslongevityortodestruction.Itsownbody,then,firstofall,itsfriendsnext,andfinallyitsspiritualdispositions,MUSTbethesupremelyinterestingOBJECTSforeachhumanmind.Eachmind,tobeginwith,musthaveacertainminimumofselfishnessintheshapeofinstinctsofbodilyselfseekinginordertoexist.Thisminimummustbethereasabasisforallfartherconsciousacts,whetherofselfnegationorofaselfishness[p.324]moresubtlestill.Allmindsmusthavecome,bythewayofsurvivalofthefittest,ifbynodirectorpath,totakeanintenseinterestinthebodiestowhichtheyareyoked,altogetherapartfromanyinterestinthepureEgowhichtheyalsopossess.

Andsimilarlywiththeimagesoftheirpersoninthemindsofothers.IshouldnotbeextantnowhadInotbecomesensitivetolooksofapprovalordisapprovalonthefacesamongwhichmylifeiscast.Looksofcontemptcastonotherpersonsneedaffectmeinnosuchpeculiarway.Weremymentallifedependentexclusivelyonsomeotherperson'swelfare,eitherdirectlyorinanindirectway,thennaturalselectionwouldunquestionablyhavebroughtitaboutthatIshouldbeassensitivetothesocialvicissitudesofthatotherpersonasInowamtomyown.InsteadofbeingegoisticIshouldbespontaneouslyaltruistic,then.Butinthiscase,onlypartiallyrealizedinactualhumanconditions,thoughtheselfIempiricallylovewouldhavechanged,mypureEgoorThinkerwouldhavetoremainjustwhatitisnow.

Myspiritualpowers,again,mustinterestmemorethanthoseofotherpeople,andforthesamereason.IshouldnotbehereatallunlessIhadcultivatedthemandkeptthemfromdecay.Andthesamelawwhichmademeoncecareforthemmakesmecareforthemstill.

Myownbodyandwhatministerstoitsneedsarethustheprimitiveobject,instinctivelydetermined,ofmyegoisticinterests.Otherobjectsmaybecomeinterestingderivativelythroughassociationwithanyofthesethings,eitherasmeansorashabitualconcomitantsandsoinathousandwaystheprimitivesphere



oftheegoisticemotionsmayenlargeandchangeitsboundaries.

Thissortofinterestisreallythemeaningoftheword'my.'Whateverhasitiseoipsoapartofme.Mychild,myfrienddies,andwherehegoesIfeelthatpartofmyselfnowisandevermoreshallbe:

"ForthislosingistruedyingThisislordlyman'sdownlyingThishisslowbutsurereclining,Starbystarhisworldresigning."

[p.325]Thefactremains,however,thatcertainspecialsortsofthingtendprimordiallytopossessthisinterest,andformthenaturalme.Butallthesethingsareobjects,properlysocalled,tothesubjectwhichdoesthethinking.[13]Andthislatterfactupsetsatoncethedictumoftheoldfashionedsensationalistpsychology,thataltruisticpassionsandinterestsarecontradictorytothenatureofthings,andthatiftheyappearanywheretoexist,itmustbeassecondaryproducts,resolvableatbottomintocasesofselfishness,taughtbyexperienceahypocriticaldisguise.Ifthezoologicalandevolutionarypointofviewisthetrueone,thereisnoreasonwhyanyobjectwhatevermightnotarousepassionandinterestasprimitivelyandinstinctivelyasanyother,whetherconnectedornotwiththeinterestsoftheme.Thephenomenonofpassionisinoriginandessencethesame,whateverbethetargetuponwhichitisdischargedandwhatthetargetactuallyhappenstobeissolelyaquestionoffact.Imightconceivablybeasmuchfascinated,andasprimitivelyso,bythecareofmyneighbor'sbodyasbythecareofmyown.Theonlychecktosuchexuberantaltruisticinterestsisnaturalselection,whichwouldweedoutsuchaswereveryharmfultotheindividualortohistribe.Manysuchinterests,however,remainunweededouttheinterestintheoppositesex,forexample,whichseemsinmankindstrongerthaniscalledforbyitsutilitarianneedandalongsideofthemremaininterests,likethatinalcoholicintoxication,orinmusicalsounds,which,foraughtwecansee,arewithoutanyutilitywhatever.Thesympatheticinstinctsandtheegoisticonesarethuscoordinate.Theyarise,sofaraswecantell,onthesamepsychologiclevel.Theonlydifferencebetweenthemis,thattheinstinctscalledegoisticformmuchthelargermass.

TheonlyauthorwhomIknowtohavediscussedthequestionwhetherthe'pureEgo,'perse,canbeanobjectofregard,isHerrHorwicz,inhisextremelyableandacutePsychologischeAnalysen.Hetoosaysthatallselfregardisregardforcertainobjectivethings.Hedisposessowell[p.326]ofonekindofobjectionthatImustconcludebyquotingapartofhisownwords:

First,theobjection:

"Thefactisindubitablethatone'sownchildrenalwayspassfortheprettiestandbrightest,thewinefromone'sowncellarforthebestatleastforitsprice,one'sownhouseandhorsesforthefinest.Withwhattenderadmirationdoweconoverourownlittledeedofbenevolence!ourownfrailtiesandmisdemeanors,howreadywearetoacquitourselvesforthem,whenwenoticethematall,onthegroundof'extenuatingcircumstances'!Howmuchmorereallycomicareourownjokesthanthoseofothers,which,unlikeours,willnotbearbeingrepeatedtenortwelvetimesover!Howeloquent,striking,powerful,ourownspeechesare!Howappropriateourownaddress!Inshort,howmuchmoreintelligent,soulful,better,iseverythingaboutusthaninanyoneelse.Thesadchapterofartists'andauthors'conceitandvanitybelongshere.

"Theprevalenceofthisobviouspreferencewhichwefeelforeverythingofourownisindeedstriking.DoesitnotlookasifourdearEgomustfirstlenditscolorandflavortoanythinginordertomakeitpleaseus?...Isitnotthesimplestexplanationforallthesephenomena,soconsistentamongthemselves,tosupposethattheEgo,theself,whichformstheoriginandcentreofourthinkinglife,isatthesametimetheoriginalandcentralobjectofourlifeoffeeling,andthegroundbothofwhateverspecialideasandofwhateverspecialfeelingsensue?"

HerrHorwiczgoesontorefertowhatwehavealreadynoticed,thatvariousthingswhichdisgustusinothersdonotdisgustusatallinourselves.

"Tomostofuseventhebodilywarmthofanother,forexamplethechairwarmfromanother'ssitting,isfeltunpleasantly,whereasthereisnothingdisagreeableinthewarmthofthechairinwhichwehavebeensittingourselves."

Aftersomefurtherremarks,herepliestothesefactsandreasoningsasfollows:

"Wemaywithconfidenceaffirmthatourownpossessionsinmostcasespleaseusbetter[notbecausetheyareours],butsimplybecauseweknowthembetter,'realize'themmoreintimately,feelthemmoredeeply.Welearntoappreciatewhatisoursinallitsdetailsandshadings,whilstthegoodsofothersappeartousincoarseoutlinesandrudeaverages.Herearesomeexamples:Apieceofmusicwhichoneplaysone'sselfisheardandunderstoodbetterthanwhenitisplayedbyanother.Wegetmoreexactlyall



thedetails,penetratemoredeeplyintothemusicalthought.Wemaymeanwhileperceiveperfectlywellthattheotherpersonisthebetterperformer,andyetneverthelessattimesgetmoreenjoymentfromourownplayingbecauseitbringsthe[p.327]melodyandharmonysomuchnearerhometous.Thiscasemayalmostbetakenastypicalfortheothercasesofselflove.Oncloseexamination,weshallalmostalwaysfindthatagreatpartofourfeelingaboutwhatisoursisduetothefactthatweliveclosertoourownthings,andsofeelthemmorethoroughlyanddeeply.Asafriendofminewasabouttomarry,heoftenboredmebytherepeatedandminutewayinwhichhewoulddiscussthedetailsofhisnewhouseholdarrangements.Iwonderedthatsointellectualamanshouldbesodeeplyinterestedinthingsofsoexternalanature.ButasIentered,afewyearslater,thesameconditionmyself,thesemattersacquiredformeanentirelydifferentinterest,anditbecamemyturntoturnthemoverandtalkofthemunceasingly....Thereasonwassimplythis,thatinthefirstinstanceIunderstoodnothingofthesethingsandtheirimportancefordomesticcomfort,whilstinthelattercasetheycamehometomewithirresistibleurgency,andvividlytookpossessionofmyfancy.Soitiswithmanyaonewhomocksatdecorationsandtitles,untilhegainsonehimself.Andthisisalsosurelythereasonwhyone'sownportraitorreflectioninthemirrorissopeculiarlyinterestingathingtocontemplate...notonaccountofanyabsolute'c'estmoi,'butjustaswiththemusicplayedbyourselves.Whatgreetsoureyesiswhatweknowbest,mostdeeplyunderstandbecauseweourselveshavefeltitandlivedthroughit.Weknowwhathasploughedthesefurrows,deepenedtheseshadows,blanchedthishairandotherfacesmaybehandsomer,butnonecanspeaktousorinterestuslikethis."[14]

Moreover,thisauthorgoesontoshowthatourownthingsarefullerforusthanthoseofothersbecauseofthememoriestheyawakenandthepracticalhopesandexpectationstheyarouse.Thisalonewouldemphasizethem,apartfromanyvaluederivedfromtheirbelongingtoourselves.Wemayconcludewithhim,then,thatanoriginalcentralselffeelingcanneverexplainthepassionatewarmthofourselfregardingemotions,whichmust,onthecontrary,beaddresseddirectlytospecialthingslessabstractandemptyofcontent.Tothesethingsthenameof'self'maybegiven,ortoourconducttowardsthemthenameof'selfishness,'butneitherintheselfnortheselfishnessdoesthepureThinkerplaythe'titlerle.'

Onlyonemorepointconnectedwithourselfregardneedbementioned.Wehavespokenofitsofarasactiveinstinctoremotion.Itremainstospeakofitascoldintellectualselfestimation.WemayweighourownMeinthe[p.328]balanceofpraiseandblameaseasilyasweweighotherpeople,thoughwithdifficultyquiteasfairly.Thejustmanistheonewhocanweighhimselfimpartially.Impartialweighingpresupposesararefacultyofabstractionfromthevividnesswithwhich,asHerrHorwiczhaspointedout,thingsknownasintimatelyasourownpossessionsandperformancesappealtoourimaginationandanequallyrarepowerofvividlyrepresentingtheaffairsofothers.But,grantingtheserarepowers,thereisnoreasonwhyamanshouldnotpassjudgmentonhimselfquiteasobjectivelyandwellasonanyoneelse.Nomatterhowhefeelsabouthimself,undulyelatedorundulydepressed,hemaystilltrulyknowhisownworthbymeasuringitbytheoutwardstandardheappliestoothermen,andcounteracttheinjusticeofthefeelinghecannotwhollyescape.Thisselfmeasuringprocesshasnothingtodowiththeinstinctiveselfregardwehavehithertobeendealingwith.Beingmerelyoneapplicationofintellectualcomparison,itneednolongerdetainushere.Pleasenoteagain,however,howthepureEgoappearsmerelyasthevehicleinwhichtheestimationiscarriedon,theobjectsestimatedbeingallofthemfactsofanempiricalsort,[15]one'sbody,one'scredit,[p.329]one'sfame,one'sintellectualability,one'sgoodness,orwhateverthecasemaybe.

TheempiricallifeofSelfisdivided,asbelow,into

Material. Social. Spiritual.

SelfSeeking.

BodilyAppetitesandInstinctsLoveofAdornment,Foppery,

Acquisitiveness,Constructiveness

LoveofHome,etc.

Desiretoplease,benoticed,

admired,etc.Sociability,Emulation,

Envy,Love,PursuitofHonor,

Ambition,etc.

Intellectual,MoralandReli

giousAspiration,Conscientiousness

SelfEstimation

PersonalVanity,Modesty,etc.

PrideofWealth,FearofPoverty

SocialandFamilyPride,Vainglory,Snobbery,Humility,Shame,etc.

SenseofMoralorMentalSuperiority,Purity,etc.SenseofInferiorityorof

Guilt

ThePureEgo.

Havingsummedupintheabovetabletheprincipalresultsofthechapterthusfar,Ihavesaidallthatneed[p.330]besaidoftheconstituentsofthephenomenalself,andofthenatureofselfregard.Ourdecksareconsequentlyclearedforthestrugglewiththatpureprincipleofpersonalidentitywhichhasmetusall



alongourpreliminaryexposition,butwhichwehavealwaysshiedfromandtreatedasadifficultytobepostponed.EversinceHume'stime,ithasbeenjustlyregardedasthemostpuzzlingpuzzlewithwhichpsychologyhastodealandwhateverviewonemayespouse,onehastoholdhispositionagainstheavyodds.If,withtheSpiritualists,onecontendforasubstantialsoul,ortranscendentalprincipleofunity,onecangivenopositiveaccountofwhatthatmaybe.Andif,withtheHumians,onedenysuchaprincipleandsaythatthestreamofpassingthoughtsisall,onerunsagainsttheentirecommonsenseofmankind,ofwhichthebeliefinadistinctprincipleofselfhoodseemsanintegralpart.Whateversolutionbeadoptedinthepagestocome,wemayaswellmakeupourmindsinadvancethatitwillfailtosatisfythemajorityofthosetowhomitisaddressed.Thebestwayofapproachingthematterwillbetotakeupfirst

TheSenseofPersonalIdentity.

Inthelastchapteritwasstatedinasradicalawayaspossiblethatthethoughtswhichweactuallyknowtoexistdonotflyaboutloose,butseemeachtobelongtosomeone[p.331]thinkerandnottoanother.Eachthought,outofamultitudeofotherthoughtsofwhichitmaythink,isabletodistinguishthosewhichbelongtoitsownEgofromthosewhichdonot.Theformerhaveawarmthandintimacyaboutthemofwhichthelatterarecompletelydevoid,beingmerelyconceived,inacoldandforeignfashion,andnotappearingasbloodrelatives,bringingtheirgreetingstousfromoutofthepast.

Nowthisconsciousnessofpersonalsamenessmaybetreatedeitherasasubjectivephenomenonorasanobjectivedeliverance,asafeeling,orasatruth.WemayexplainhowonebitofthoughtcancometojudgeotherbitstobelongtothesameEgowithitselforwemaycriticiseitsjudgmentanddecidehowfaritmaytallywiththenatureofthings.

Asameresubjectivephenomenonthejudgmentpresentsnodifficultyormysterypeculiartoitself.Itbelongstothegreatclassofjudgmentsofsamenessandthereisnothingmoreremarkableinmakingajudgmentofsamenessinthefirstpersonthaninthesecondorthethird.Theintellectualoperationsseemessentiallyalike,whetherIsay'Iamthesame,'orwhetherIsay'thepenisthesame,asyesterday.'Itisaseasytothinkthisastothinktheoppositeandsay'neitherInorthepenisthesame.'

Thissortofbringingofthingstogetherintotheobjectofasinglejudgmentisofcourseessentialtoallthinking.Thethingsareconjoinedinthethought,whatevermaybetherelationinwhichtheyappeartothethought.Thethinkingthemisthinkingthemtogether,evenifonlywiththeresultofjudgingthattheydonotbelongtogether.Thissortofsubjectivesynthesis,essentialtoknowledgeassuch(wheneverithasacomplexobject),mustnotbeconfoundedwithobjectivesynthesisorunioninsteadofdifferenceordisconnection,knownamongthethings.[16]Thesubjectivesyn[p.332]thesisisinvolvedinthought'smereexistence.EvenareallydisconnectedworldcouldonlybeknowntobesuchbyhavingitspartstemporarilyunitedintheObjectofsomepulseofconsciousness.[17]

Thesenseofpersonalidentityisnot,then,thismeresyntheticformessentialtoallthought.Itisthesenseofasamenessperceivedbythoughtandpredicatedofthingsthoughtabout.Thesethingsareapresentselfandaselfofyesterday.Thethoughtnotonlythinksthemboth,butthinksthattheyareidentical.Thepsychologist,lookingonandplayingthecritic,mightprovethethoughtwrong,andshowtherewasnorealidentity,theremighthavebeennoyesterday,or,atanyrate,noselfofyesterdayor,iftherewere,thesamenesspredicatedmightnotobtain,ormightbepredicatedoninsufficientgrounds.Ineithercasethepersonalidentitywouldnotexistasafactbutitwouldexistasafeelingallthesametheconsciousnessofitbythethoughtwouldbethere,andthepsychologistwouldstillhavetoanalyzethat,andshowwhereitsillusorinesslay.Letusnowbethepsychologistandseewhetheritberightorwrongwhenitsays,IamthesameselfthatIwasyesterday.

Wemayimmediatelycallitrightandintelligiblesofarasitpositsapasttimewithpastthoughtsorselvescontainedthereintheseweredatawhichweassumedattheoutsetofthebook.Rightalsoandintelligiblesofarasitthinksofapresentselfthatpresentselfwehavejuststudiedinitsvariousforms.Theonlyquestionforusisastowhattheconsciousnessmaymeanwhenitcallsthe[p.333]presentselfthesamewithoneofthepastselveswhichithasinmind.

Wespokeamomentsinceofwarmthandintimacy.Thisleadsustotheanswersought.For,whateverthethoughtwearecriticisingmaythinkaboutitspresentself,thatselfcomestoitsacquaintance,orisactuallyfelt,withwarmthandintimacy.Ofcoursethisisthecasewiththebodilypartofitwefeelthewholecubicmassofourbodyallthewhile,itgivesusanunceasingsenseofpersonalexistence.Equallydowefeeltheinner'nucleusofthespiritualself,'eitherintheshapeofyonfaintphysiologicaladjustments,or(adoptingtheuniversalpsychologicalbelief),inthatofthepureactivityofourthoughttakingplaceassuch.Ourremoterspiritual,material,andsocialselves,sofarastheyarerealized,comealsowithaglowandawarmthforthethoughtoftheminfalliblybringssomedegreeoforganicemotionintheshapeofquickenedheartbeats,oppressedbreathing,orsomeotheralteration,eventhoughitbea



slightone,inthegeneralbodilytone.Thecharacterof'warmth,'then,inthepresentself,reducesitselftoeitheroftwothings,somethinginthefeelingwhichwehaveofthethoughtitself,asthinking,orelsethefeelingofthebody'sactualexistenceatthemoment,orfinallytoboth.Wecannotrealizeourpresentselfwithoutsimultaneouslyfeelingoneorotherofthesetwothings.Anyotherfactwhichbringsthesetwothingswithitintoconsciousnesswillbethoughtwithawarmthandanintimacylikethosewhichclingtothepresentself.

Anydistinctselfwhichfulfillsthisconditionwillbethoughtwithsuchwarmthandintimacy.Butwhichdistantselvesdofulfilthecondition,whenrepresented?

Obviouslythose,andonlythose,whichfulfilleditwhentheywerealive.Themweshallimaginewiththeanimalwarmthuponthem,tothemmaypossiblyclingthearoma,theechoofthethinkingtakenintheact.Andbyanaturalconsequence,weshallassimilatethemtoeachotherandtothewarmandintimateselfwenowfeelwithinusaswethink,andseparatethemasacollectionfromwhateverselveshavenotthismark,muchasoutofaherdofcattleletlooseforthewinteronsomewidewesternprairiethe[p.334]ownerpicksoutandsortstogetherwhenthetimefortheroundupcomesinthespring,allthebeastsonwhichhefindshisownparticularbrand.

Thevariousmembersofthecollectionthussetapartarefelttobelongwitheachotherwhenevertheyarethoughtatall.Theanimalwarmth,etc.,istheirherdmark,thebrandfromwhichtheycannevermoreescape.Itrunsthroughthemalllikeathreadthroughachapletandmakesthemintoawhole,whichwetreatasaunit,nomatterhowmuchinotherwaysthepartsmaydifferinterse.Addtothischaracterthefartheronethatthedistantselvesappeartoourthoughtashavingforhoursoftimebeencontinuouswitheachother,andthemostrecentonesofthemcontinuouswiththeSelfofthepresentmoment,meltingintoitbyslowdegreesandwegetastillstrongerbondofunion.Aswethinkweseeanidenticalbodilythingwhen,inspiteofchangesofstructure,itexistscontinuouslybeforeoureyes,orwhen,howeverinterrupteditspresence,itsqualityreturnsunchangedsoherewethinkweexperienceanidenticalSelfwhenitappearstousinananalogousway.Continuitymakesusunitewhatdissimilaritymightotherwiseseparatesimilaritymakesusunitewhatdiscontinuitymightholdapart.Andthusitis,finally,thatPeter,awakeninginthesamebedwithPaul,andrecallingwhatbothhadinmindbeforetheywenttosleep,reidentifiesandappropriatesthe'warm'ideasashis,andisnevertemptedtoconfusethemwiththosecoldandpaleappearingoneswhichheascribestoPaul.AswellmightheconfoundPaul'sbody,whichheonlysees,withhisownbody,whichheseesbutalsofeels.Eachofuswhenheawakenssays,Here'sthesameoldselfagain,justashesays,Here'sthesameoldbed,thesameoldroom,thesameoldworld.

Thesenseofourownpersonalidentity,then,isexactlylikeanyoneofourotherperceptionsofsamenessamongphenomena.Itisaconclusiongroundedeitherontheresemblanceinafundamentalrespect,oronthecontinuitybeforethemind,ofthephenomenacompared.

Anditmustnotbetakentomeanmorethanthesegroundswarrant,ortreatedasasortofmetaphysicalor[p.335]absoluteUnityinwhichalldifferencesareoverwhelmed.Thepastandpresentselvescomparedarethesamejustsofarastheyarethesame,andnofarther.Auniformfeelingof'warmth,'ofbodilyexistence(oranequallyuniformfeelingofpurepsychicenergy?)pervadesthemallandthisiswhatgivesthemagenericunity,andmakesthemthesameinkind.Butthisgenericunitycoexistswithgenericdifferencesjustasrealastheunity.Andiffromtheonepointofviewtheyareoneself,fromotherstheyareastrulynotonebutmanyselves.Andsimilarlyoftheattributeofcontinuityitgivesitsownkindofunitytotheselfthatofmereconnectedness,orunbrokenness,aperfectlydefinitephenomenalthingbutitgivesnotajotortittlemore.Andthisunbrokennessinthestreamofselves,liketheunbrokennessinanexhibitionof'dissolvingviews,'innowiseimpliesanyfartherunityorcontradictsanyamountofpluralityinotherrespects.

Andaccordinglywefindthat,wheretheresemblanceandthecontinuityarenolongerfelt,thesenseofpersonalidentitygoestoo.Wehearfromourparentsvariousanecdotesaboutourinfantyears,butwedonotappropriatethemaswedoourownmemories.Thosebreachesofdecorumawakennoblush,thosebrightsayingsnoselfcomplacency.Thatchildisaforeigncreaturewithwhichourpresentselfisnomoreidentifiedinfeelingthanitiswithsomestranger'slivingchildtoday.Why?Partlybecausegreattimegapsbreakupalltheseearlyyearswecannotascendtothembycontinuousmemoriesandpartlybecausenorepresentationofhowthechildfeltcomesupwiththestories.Weknowwhathesaidanddidbutnosentimentofhislittlebody,ofhisemotions,ofhispsychicstrivingsastheyfelttohim,comesuptocontributeanelementofwarmthandintimacytothenarrativewehear,andthemainbondofunionwithourpresentselfthusdisappears.Itisthesamewithcertainofourdimlyrecollectedexperiences.Wehardlyknowwhethertoappropriatethemortodisownthemasfancies,orthingsreadorheardandnotlivedthrough.Theiranimalheathasevaporatedthefeelingsthataccompaniedthemaresolackingintherecall,or[p.336]sodifferentfromthosewenowenjoy,thatnojudgmentofidentitycanbedecisivelycast.



Resemblanceamongthepartsofacontinuumoffeelings(especiallybodilyfeelings)experiencedalongwiththingswidelydifferentinallotherregards,thusconstitutestherealandverifiable'personalidentity'whichwefeel.Thereisnootheridentitythanthisinthe'stream'ofsubjectiveconsciousnesswhichwedescribedinthelastchapter.Itspartsdiffer,butunderalltheirdifferencestheyareknitinthesetwowaysandifeitherwayofknittingdisappears,thesenseofunitydeparts.Ifamanwakesupsomefinedayunabletorecallanyofhispastexperiences,sothathehastolearnhisbiographyafresh,orifheonlyrecallsthefactsofitinacoldabstractwayasthingsthatheissureoncehappenedorif,withoutthislossofmemory,hisbodilyandspiritualhabitsallchangeduringthenight,eachorgangivingadifferenttone,andtheactofthoughtbecomingawareofitselfinadifferentwayhefeels,andhesays,thatheisachangedperson.Hedisownshisformerme,giveshimselfanewname,identifieshispresentlifewithnothingfromoutoftheoldertime.Suchcasesarenotrareinmentalpathologybut,aswestillhavesomereasoningtodo,wehadbettergivenoconcreteaccountofthemuntiltheendofthechapter.

Thisdescriptionofpersonalidentitywillberecognizedbytheinstructedreaderastheordinarydoctrineprofessedbytheempiricalschool.AssociationistsinEnglandandFrance,HerbartiansinGermany,alldescribetheSelfasanaggregateofwhicheachpart,astoitsbeing,isaseparatefact.Sofarsogood,thenthusmuchistruewhateverfartherthingsmaybetrueanditistotheimperishablegloryofHumeandHerbartandtheirsuccessorstohavetakensomuchofthemeaningofpersonalidentityoutofthecloudsandmadeoftheSelfanempiricalandverifiablething.

Butinleavingthematterhere,andsayingthatthissumofpassingthingsisall,thesewritershaveneglectedcertainmoresubtleaspectsoftheUnityofConsciousness,towhichwenextmustturn.

[p.337]Ourrecentsimileoftheherdofcattlewillhelpus.Itwillberememberedthatthebeastswerebroughttogetherintooneherdbecausetheirownerfoundoneachofthemhisbrand.The'owner'symbolizedherethat'section'ofconsciousness,orpulseofthought,whichwehaveallalongrepresentedasthevehicleofthejudgmentofidentityandthe'brand'symbolizesthecharactersofwarmthandcontinuity,byreasonofwhichthejudgmentismade.Thereisfoundaselfbrand,justasthereisfoundaherdbrand.Eachbrand,sofar,isthemark,orcauseofourknowing,thatcertainthingsbelongtogether.Butifthebrandistheratiocognoscendiofthebelonging,thebelonging,inthecaseoftheherd,isinturntheratioexistendiofthebrand.Nobeastwouldbesobrandedunlesshebelongedtotheowneroftheherd.Theyarenothisbecausetheyarebrandedtheyarebrandedbecausetheyarehis.Sothatitseemsasifourdescriptionofthebelongingtogetherofthevariousselves,asabelongingtogetherwhichismerelyrepresented,inalaterpulseofthought,hadknockedthebottomoutofthematter,andomittedthemostcharacteristiconeofallthefeaturesfoundintheherdafeaturewhichcommonsensefindsinthephenomenonofpersonalidentityaswell,andforouromissionofwhichshewillholdustoastrictaccount.Forcommonsenseinsiststhattheunityofalltheselvesisnotamereappearanceofsimilarityorcontinuity,ascertainedafterthefact.SheissurethatitinvolvesarealbelongingtoarealOwner,toapurespiritualentityofsomekind.Relationtothisentityiswhatmakestheself'sconstituentssticktogetherastheydoforthought.Theindividualbeastsdonotsticktogether,forallthattheywearthesamebrand.Eachwanderswithwhateveraccidentalmatesitfinds.Theherd'sunityisonlypotential,itscentreideal,likethe'centreofgravity'inphysics,untiltheherdsmanorownercomes.Hefurnishesarealcentreofaccretiontowhichthebeastsaredrivenandbywhichtheyareheld.Thebeastssticktogetherbystickingseverallytohim.Justso,commonsenseinsists,theremustbearealproprietorinthecaseoftheselves,orelsetheiractualaccretionintoa'personalconsciousness'wouldneverhavetakenplace.

[p.338]Totheusualempiricistexplanationofpersonalconsciousnessthisisaformidablereproof,becausealltheindividualthoughtsandfeelingswhichhavesucceededeachother'uptodate'arerepresentedbyordinaryAssociationismasinsomeinscrutableway'integrating'orgummingthemselvestogetherontheirownaccount,andthusfusingintoastream.AlltheincomprehensibilitieswhichinChapterVIwesawtoattachtotheideaofthingsfusingwithoutamediumapplytotheempiricistdescriptionofpersonalidentity.

Butinourownaccountthemediumisfullyassigned,theherdsmanisthere,intheshapeofsomethingnotamongthethingscollected,butsuperiortothemall,namely,thereal,presentonlooking,remembering,'judgingthought'oridentifying'section'ofthestream.Thisiswhatcollects,'owns'someofthepastfactswhichitsurveys,anddisownstherest,andsomakesaunitythatisactualizedandanchoredanddoesnotmerelyfloatintheblueairofpossibility.Andtherealityofsuchpulsesofthought,withtheirfunctionofknowing,itwillberememberedthatwedidnotseektodeduceorexplain,butsimplyassumedthemastheultimatekindoffactthatthepsychologistmustadmittoexist.

Butthisassumption,thoughityieldsmuch,stilldoesnotyieldallthatcommonsensedemands.TheunityintowhichtheThoughtasIshallforatimeproceedtocall,withacapitalT,thepresentmentalstatebindstheindividualpastfactswitheachotherandwithitself,doesnotexistuntiltheThoughtisthere.Itisasifwildcattlewerelassoedbyanewlycreatedsettlerandthenownedforthefirsttime.Buttheessenceofthemattertocommonsenseisthatthepastthoughtsneverwerewildcattle,theywere



alwaysowned.TheThoughtdoesnotcapturethem,butassoonasitcomesintoexistenceitfindsthemalreadyitsown.HowisthispossibleunlesstheThoughthaveasubstantialidentitywithaformerowner,notamerecontinuityoraresemblance,asinouraccount,butarealunity?CommonsenseinfactwoulddriveustoadmitwhatwemayforthemomentcallanArchEgo,dominatingtheentirestreamofthoughtandalltheselvesthatmayberepresentedinit,astheeverselfsameandchangeless[p.339]principleimpliedintheirunion.The'Soul'ofMetaphysicsandthe'TranscendentalEgo'oftheKantianPhilosophy,are,asweshallsoonsee,butattemptstosatisfythisurgentdemandofcommonsense.But,foratimeatleast,wecanstillexpresswithoutanysuchhypothesesthatappearanceofneverlapsingownershipforwhichcommonsensecontends.

ForhowwoulditbeiftheThought,thepresentjudgingThought,insteadofbeinginanywaysubstantiallyortranscendentallyidenticalwiththeformerownerofthepastself,merelyinheritedhis'title,'andthusstoodashislegalrepresentativenow?Itwouldthen,ifitsbirthcoincidedexactlywiththedeathofanotherowner,findthepastselfalreadyitsownassoonasitfounditatall,andthepastselfwouldthusneverbewild,butalwaysowned,byatitlethatneverlapsed.Wecanimaginealongsuccessionofherdsmencomingrapidlyintopossessionofthesamecattlebytransmissionofanoriginaltitlebybequest.Maynotthe'title'ofacollectiveselfbepassedfromoneThoughttoanotherinsomeanalogousway?

Itisapatentfactofconsciousnessthatatransmissionlikethisactuallyoccurs.Eachpulseofcognitiveconsciousness,eachThought,diesawayandisreplacedbyanother.Theother,amongthethingsitknows,knowsitsownpredecessor,andfindingit'warm,'inthewaywehavedescribed,greetsit,saying:"Thouartmine,andpartofthesameselfwithme."EachlaterThought,knowingandincludingthustheThoughtswhichwentbefore,isthefinalreceptacleandappropriatingthemisthefinalownerofallthattheycontainandown.EachThoughtisthusbornanowner,anddiesowned,transmittingwhateveritrealizedasitsSelftoitsownlaterproprietor.AsKantsays,itisasifelasticballsweretohavenotonlymotionbutknowledgeofit,andafirstballweretotransmitbothitsmotionanditsconsciousnesstoasecond,whichtookbothupintoitsconsciousnessandpassedthemtoathird,untilthelastballheldallthattheotherballshadheld,andrealizeditasitsown.Itisthistrickwhichthenascentthoughthasofimmediatelytakinguptheexpiringthoughtand'adopting'it,whichisthefoundationofthe[p.340]appropriationofmostoftheremoterconstituentsoftheself.Whoownsthelastselfownstheselfbeforethelast,forwhatpossessesthepossessorpossessesthepossessed.

Itisimpossibletodiscoveranyverifiablefeaturesinpersonalidentity,whichthissketchdoesnotcontain,impossibletoimaginehowanytranscendentnonphenomenalsortofanArchEgo,werehethere,couldshapematterstoanyotherresult,orbeknownintimebyanyotherfruit,thanjustthisproductionofastreamofconsciousnesseach'section'ofwhichshouldknow,andknowing,hugtoitselfandadopt,allthosethatwentbefore,thusstandingastherepresentativeoftheentirepaststreamandwhichshouldsimilarlyadopttheobjectsalreadyadoptedbyanyportionofthisspiritualstream.Suchstandingasrepresentative,andsuchadopting,areperfectlyclearphenomenalrelations.TheThoughtwhich,whilstitknowsanotherThoughtandtheObjectofthatOther,appropriatestheOtherandtheObjectwhichtheOtherappropriated,isstillaperfectlydistinctphenomenonformthatOtheritmayhardlyresembleititmaybefarremovedfromitinspaceandtime.

Theonlypointthatisobscureistheactofappropriationitself.Alreadyinenumeratingtheconstituentsoftheselfandtheirrivalry,Ihadtousethewordappropriate.Andthequickwittedreaderprobablynoticedatthetime,inhearinghowoneconstituentwasletdropanddisownedandanotheroneheldfasttoandespoused,thatthephrasewasmeaninglessunlesstheconstituentswereobjectsinthehandsofsomethingelse.Athingcannotappropriateitselfitisitselfandstilllesscanitdisownitself.Theremustbeanagentoftheappropriatinganddisowningbutthatagentwehavealreadynamed.ItistheThoughttowhomthevarious'constituents'areknown.ThatThoughtisavehicleofchoiceaswellasofcognitionandamongthechoicesitmakesaretheseappropriations,orrepudiations,ofits'own.'ButtheThoughtneverisanobjectinitsownhands,itneverappropriatesordisownsitself.Itappropriatestoitself,itistheactualfocusofaccretion,thehookfromwhichthechainofpastselvesdangles,plantedfirmly[p.341]inthePresent,whichalonepassesforreal,andthuskeepingthechainfrombeingapurelyidealthing.Anonthehookitselfwilldropintothepastwithallitcarries,andthenbetreatedasanobjectandappropriatedbyanewThoughtinthenewpresentwhichwillserveaslivinghookinturn.Thepresentmomentofconsciousnessisthus,asMr.Hodgsonsays,thedarkestinthewholeseries.Itmayfeelitsownimmediateexistencewehaveallalongadmittedthepossibilityofthis,hardasitisbydirectintrospectiontoascertainthefactbutnothingcanbeknownaboutittillitbedeadandgone.ItsappropriationsarethereforelesstoitselfthantothemostintimatelyfeltpartofitspresentObject,thebody,andthecentraladjustments,whichaccompanytheactofthinking,inthehead.Thesearetherealnucleusofourpersonalidentity,anditistheiractualexistence,realizedasasolidpresentfact,whichmakesussay'assureasIexist,thosepastfactswerepartofmyself.'TheyarethekerneltowhichtherepresentedpartsoftheSelfareassimilated,accreted,andknitonandevenwereThoughtentirelyunconsciousofitselfintheactofthinking,these'warm'partsofitspresentobjectwouldbeafirmbasis



onwhichtheconsciousnessofpersonalidentitywouldrest.[18]Suchconsciousness,then,[p.342]asapsychologicfact,canbefullydescribedwithoutsupposinganyotheragentthanasuccessionofperishingthoughts,endowedwiththefunctionsofappropriationandrejection,andofwhichsomecanknowandappropriateorrejectobjectsalreadyknown,appropriated,orrejectedbytherest.

Toillustratebydiagram,letA,B,andCstandforthreesuccessivethoughts,eachwithitsobjectinsideofit.

IfB'sobjectbeA,andC'sobjectbeBthenA,B,andCwouldstandforthreepulsesinaconsciousnessofpersonalidentity.EachpulsewouldbesomethingdifferentfromtheothersbutBwouldknowandadoptA,andCwouldknowandadoptAandB.Threesuccessivestatesofthesamebrain,onwhicheachexperienceinpassingleavesitsmark,mightverywellengenderthoughtsdifferingfromeachotherinjustsuchawayasthis.

ThepassingThoughtthenseemstobetheThinkerandthoughtheremaybe

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Classics in the History of Psychology -- James (1890) Chapter 10