On the side of the not-self, once more, I would not assert that every feature of content may lapse into mere feeling, and so fuse itself with the background. There may be features which practically manage never to do this. And, again, it may be urged that there are thought-products not capable of existence, save when noticed in such a way as must imply opposition to self. I will not controvert this; but will suggest only that it might open a question, as to the existence in general of thought-products within the feeling self, which might further bewilder us. I will come to the conclusion, and content myself with urging the general result. Both on the side of the self and on the side of the not-self, there are, if you please, admitted to be features not capable of translocation. But the amount of these will be so small as to be incapable of characterizing and constituting the self or the not-self. The main bulk of the elements on each side is interchangeable.
If at this point we inquire whether the present meaning of self will coincide with those we had before, the answer is not doubtful. For clearly well-nigh everything contained in the psychical individual may be at one time part of self and at another time part of not-self. Nor would it be possible to find an essence of the man which was incapable of being opposed to the self, as an object for thought and for will. At least, if found, that essence would consist in a residue so narrow as assuredly to be insufficient for making an individual. And it could gain concreteness only by receiving into its character a mortal inconsistency. The mere instance of internal volition should by itself be enough to compel reflection. There you may take your self as deep-lying and as inward as you please, and may narrow it to the centre; yet these contents may be placed in opposition to your self, and you may desire their alteration. And here surely there is an end of any absolute confinement or exclusive location of the self.
