§ 1. The “self” is (1) a teleological concept, (2) implies a contrasted not-self (where this contrast is absent from an experience there is no genuine sense of self); (3) but the limits which divide self and not-self are not fixed but fluctuating. The not-self is not a merely external limit, but consists of discordant elements within the individual, which are extruded from it by a mental construction. (4) The self is a product of development, and has its being in the time-series. (5) The self is never given complete in a moment of actual experience, but is an ideal construction; probably self-hood implies some degree of _intellectual_ development. § 2. The Absolute or Infinite Individual, being free from all internal discord, can have no not-self, and therefore cannot properly be called a self. § 3. Still less can it be a person. § 4. In a _society_ of selves we have a more genuinely self-determined individual than in the single self. Hence it would be nearer the truth to think of the Absolute as a Society, though no finite whole adequately expresses the Absolute’s full nature. We must remember, however, (_a_) that probably the individuals in the Absolute are not all in _direct_ relation, and (_b_) that in thinking of it as a Society we are not denying its real individuality. § 5. The self is not in its own nature imperishable; as to the particular problem of its continuance after death, no decision can be arrived at on grounds of Metaphysics. Neither the negative presumption drawn from our inability to understand the conditions of continuance, nor the lack of empirical evidence, is conclusive; on the other hand, there is not sufficient metaphysical reason for taking immortality as certain 334 CHAPTER IV THE PROBLEM OF MORAL FREEDOM