I. My consciousness begins with the perception of my own state; I connect directly therewith the presentation of an object according to the principle of causality;—both of these, the consciousness of my own state, and the presentation of an object, are inseparably united, there is no intervening consciousness between them, and this one undivided consciousness is preceded by no other. No, it is impossible that I should be conscious of this law before acting in accordance with it, or in any other way than by so acting.
Spirit. Thou actest upon this law therefore without being conscious of it; thou actest upon it immediately and absolutely. Yet thou didst but now declare thyself conscious of it, and didst express it as a general proposition. How hast thou arrived at this latter consciousness?
I. Doubtless thus. I observe myself subsequently, and perceive that I have thus acted, and comprehend this ordinary course of procedure in a general law.
Spirit. Thou canst therefore become conscious of this course of procedure?
I. Unquestionably.—I guess the object of these questions. This is the above-mentioned second kind of immediate consciousness, that of my activity; as the first is sensation, or the consciousness of my passivity.
Spirit. Right. Thou mayest subsequently become conscious of thine own acts, by free observation of thyself and by reflection; but it is not necessary that thou shouldst become so;—thou dost not become immediately conscious of them at the moment of thy internal act.
I. Yet I must be originally conscious of them, for I am immediately conscious of my presentation of the
