so far, cease to be ideal, and would therefore become a mere event among events.
If you take the identity of a series, whether physical or psychical, this identity, considered as such, is not an event which happens.[1] But, on the other hand, can we call it a fact of experience? To speak strictly, we cannot, since all identity is ideal. It, as such, is not directly experienced, even as occurring in the facts, and, still less, as something which happens alongside of or between them. It is an adjective which, as separate, could not exist, and its essence, we may say, consists in distinction. But, on the other side, this distinction, and, again the construction of a series, is an event. And it must happen in a soul[2]; for where else could it exist? As a mental state, more than its mere content, it also must have a place, and duration, in the psychical series. And, otherwise, it could not be a part of experience. But the identity itself is but an aspect of the events, or event, and is certainly ideal.
“No,” I shall be told, “the identity and continuity of the soul must be more than this. It cannot fall in what is given, for all the given is discrete. And it cannot consist in ideal content, for, in that case, it would not be real. It must therefore come somehow along with phenomena, in such a way that it does not happen as an event within the psychical series.” But, as soon as we consider this claim, its inconsistency is obvious. If anything is experienced, now or always, along with what is given, then this (whatever it is) is surely a psychical event, with a place, or places, in the series. But, if, on the other hand, it has not, in any sense, position or duration in my history, you will hardly persuade me that it
