self-consciousness in which the object is the same as the subject, none in which what is perceived exhausts the whole self. In self-consciousness a part or element, or again a general aspect or character, becomes distinct from the whole mass and stands over against the felt background. But the background is never exhausted by this object, and it never could be so. An experiment should convince any man that in self-consciousness what he feels cannot wholly come before him. It can be exhausted, if at all, only by a long series of observations, and the summed result of these observations cannot be experienced as a fact. Such a result cannot ever be verified as quite true at any particular given moment. In short consciousness implies discrimination of an element from the felt mass, and a consciousness that should discriminate every element at once is psychologically impossible. And this impossibility, if it became actual, would still leave us held in a dilemma. For there is either no difference, and therefore no distinction, and no consciousness; or there is a distinction, and therefore a difference between object and reality. But surely, if self-consciousness is appealed to, it is evident that at any moment I am more than the self which I can think of. How far everything in feeling may be called intelligible, is not the question here. But what is felt cannot be understood so that its truth and its existence become the same. And, if that were possible, yet such a process would certainly not be thinking.
In thinking the subject which thinks is more than thought. And that is why we can imagine that in thinking we find all reality. But in the same way the whole reality can as well be found in feeling or in volition. Each is one element in the whole, or the whole in one of its aspects; and hence, when you get an aspect or element, you have the whole with it. But because, given one aspect (whichever it may be), we find the whole universe, to conclude
