Prejudice is strong; but you must be ready to discard it. _Experimental and everyday observation both testify, when the question is directly put, to the intermittence of the self-experience._ We are not always aware of our self. The self-experience does not appear, for example, when we are engaged in our ordinary routine employment. It does not appear in concentrated thought; the views and theories which a popular psychology regards as personal are, as a rule, quite selfless in their forming and phrasing. It does not appear when we are absorbed in a novel, or a play, or the hearing of music. It need not appear in many of the situations that are designated by self-words. The very fact that we can call it up at will, that we can ‘come to ourselves’ whenever we like, indicates that it is not always present in our experience. _It is the specific expression of a special determination_; and the frequency of the determination varies, we must suppose, in different cases; some of us are continually recurring to a self-experience, while others find it a more casual visitor. You should not accept this conclusion blindly; you may test it in your own experience. Notice meanwhile that, if it is sound, it throws further light upon the theories of pp. 316 ff. Mental processes are not always experienced as self-processes, but all mental forms and probably all mental processes may lie under the self-determination. Feelings do not always bring a reference to self, but the self-meaning is very often carried by a feeling. The organic sensations are not always self-experiences, but a self-feeling may be largely composed of organic processes. If we have dismissed the theories themselves, we must still credit them with the measure of truth that they contain.