ground. And these contents exist thus in several forms all at once. And so, just as the not-self is felt as still psychically my state, the self, when made an object, is still felt as individually one with me. Nay, we may reflect upon this unity of feeling, and may say that the self, as self and as not-self all in one, is our object. And this is true if we mean that it is an object for reflection. But in that reflection once more there is an actual subject; and that actual subject is a mass of feeling much fuller than the object; and it is a subject which in no sense is an object for the reflection. The feature, of being not-self and self in one self, can indeed be brought before the present subject, and can be felt to be its own. The unity of feeling can become an object for perception and thought, and can also be felt to belong to the self which is present, and which is the subject that perceives. But, without entering into psychological refinements and difficulties, we may be sure of this main result. The actual subject is never, in any state of mind, brought before itself as an object. It has that before it which it feels to be itself, so far at least as to fall within its own area, and to be one thing with its felt unity. But the actual subject never feels that it is all out there in its object, that there is nothing more left within, and that the difference has disappeared. And of this we can surely convince ourselves by observation. The subject in the end must be felt, and it can never (as it is) be perceived.
But, if so, then self-consciousness will not solve our former difficulties. For these distinctions, of self and of not-self in one whole, are not presented as the reality even of my self. They are given as found within it, but not as exhausting it. But even if the self did, what it cannot do, and guaranteed this arrangement as its proper reality, that would still leave us at a loss. For unless we could think the arrangement so as to be consistent with itself
