2. Taking the many cases where the self may be said, in an intelligible sense, to lie _outside_ a thing and hence to have dealings with it, we find that they are extensively and primarily cases where the self is agent-patient, doer, sufferer, and enjoyer. This means, of course, that things, the things that later come to be known, are primarily not objects of awareness, but causes of weal and woe, things to get and things to avoid, means and obstacles, tools and results. To a naïve spectator, the ordinary assumption that a thing is "in" experience only when it is an object of awareness (or even only when a perception), is nothing less than extraordinary. The self experiences whatever it undergoes, and there is no fact about life more assured or more tragic than that what we are aware of is determined by things that we are undergoing but of which we are not conscious and which we cannot be conscious of under the particular conditions. 3. So far as the question of the relation of the self to known objects is concerned, knowing is but one special case of the agent-patient, of the behaver-enjoyer-sufferer situation. It is, however, the case constantly increasing in relative importance. The connections of the self with things by way of weal or woe are progressively found to depend upon the connections established in knowing things; on the other hand, the progress, the advance, of science is found to depend more and more upon the courage and patience of the agent in making the widening and buttressing of knowledge a business. It is impossible to overstate the significance, the reality, of the relation of self as knower to things when it is thought of as a _moral_ relation, a deliberate and responsible undertaking of a self. Ultimately the modern insistence upon the self in reference to knowledge (in contrast with the classic Greek view) will be found to reside precisely here.