The more we reflect on this subject, the more we shall be convinced that completed spirit individuality explains, as nothing else can, all that is characteristic of man. It is this which constitutes person, or the self-acting ego. It is this which constitutes self-consciousness, free-will, and moral responsibility. And out of these, again, grows, the recognition of relations to other moral beings and to God, and therefore ethics and religion. Out of these, also, grows the capacity of indefinite voluntary progress. This also means separate life, spirit-viability, or immortality. Self-consciousness especially seems to me the simplest sign of separate entity or spirit-individuality, and its appearance among psychical phenomena _the very act of spirit-birth_. We may imagine man to have emerged ever so gradually from animals: in this gradual development the moment he became conscious of self, the moment he turned his thoughts inward in wonder upon himself and on the mystery of his existence as separate from Nature, that moment marks the birth of humanity out of animality. All else characteristic of man followed as a necessary consequence. I am quite sure that, if any animal, say a dog or a monkey, could be educated up to the point of self-consciousness (which, however, I am sure is impossible), that moment _he_ (no longer _it_) would become a moral responsible being, and all else characteristic of moral beings would follow. At that moment would come personality, immortality, capacity of voluntary progress; and science, philosophy, religion, would quickly follow. We have emphasized self-consciousness as the most fundamental sign of spirit-individuality; but a difference of exactly the same kind is found running through the whole gamut of human faculties as compared with corresponding faculties in animals. As animal consciousness is related to human self-consciousness, so exactly is animal will to human free-will, animal intelligence to human reason, animal sign-language to rational grammatical speech of man, constructive art of animals to true rational progressive art of man. In every one of these the resemblance is great, but the difference is immense, and not only in degree but also in kind. In every case it is like shadow and substance, promise and fulfillment, or, still better, it is like embryo and child. The change from one to the other is like to a birth into a higher sphere, the beginning of another cycle of evolution. We would like to follow this idea out in detail, but it would lead us beyond the scope of this work. Those who desire to do so we would refer to an article by the author on the “Psychical Relation of Man to Animals.”[44]