My book raised only the question of _which_ activity deserved the name of 'ours.' So far as we are 'persons,' and contrasted and opposed to an 'environment,' movements in our body figure as our activities; and I am unable to find any other activities that are ours in this strictly personal sense. There is a wider sense in which the whole 'choir of heaven and furniture of the earth,' and their activities, are ours, for they are our 'objects.' But 'we' are here only another name for the total process of experience, another name for all that is, in fact; and I was dealing with the personal and individualized self exclusively in the passages with which Professor Stout finds fault. The individualized self, which I believe to be the only thing properly called self, is a part of the content of the world experienced. The world experienced (otherwise called the 'field of consciousness') comes at all times with our body as its centre, centre of vision, centre of action, centre of interest. Where the body is is 'here'; when the body acts is 'now'; what the body touches is 'this'; all other things are 'there' and 'then' and 'that.' These words of emphasized position imply a systematization of things with reference to a focus of action and interest which lies in the body; and the systematization is now so instinctive (was it ever not so?) that no developed or active experience exists for us at all except in that ordered form. So far as 'thoughts' and 'feelings' can be active, their activity terminates in the activity of the body, and only through first arousing its activities can they begin to change those of the rest of the world. The body is the storm centre, the origin of co-ordinates, the constant place of stress in all that experience-train. Everything circles round it, and is felt from its point of view. The word 'I,' then, is primarily a noun of position, just like 'this' and 'here.' Activities attached to 'this' position have prerogative emphasis, and, if activities have feelings, must be felt in a peculiar way. The word 'my' designates the kind of emphasis. I see no inconsistency whatever in defending, on the one hand, 'my' activities as unique and opposed to those of outer nature, and, on the other hand, in affirming, after introspection, that they consist in movements in the head. The 'my' of them is the emphasis, the feeling of perspective-interest in which they are dyed.] mere descriptive analysis of any one of our activity-experiences is not the whole story, that there is something still to tell _about_ them that has led such able writers to conceive of a _Simon-pure_ activity, of an activity _an sich_, that does, and doesn't merely appear to us to do, and compared with whose real doing all this phenomenal activity is but a specious sham.