Belief in the reality of self, is, indeed, a belief which no hypothesis enables us to escape. What shall we say of these successive impressions and ideas which constitute consciousness? Shall we say that they are the affections of something called mind, which, as being the subject of them, is the real _ego_? If we say this, we manifestly imply that the _ego_ is an entity. Shall we assert that these impressions and ideas are not the mere superficial changes wrought on some thinking substance, but are themselves the very body of this substance—are severally the modified forms which it from moment to moment assumes? This hypothesis, equally with the foregoing, implies that the individual exists as a permanent and distinct being; since modifications necessarily involve something modified. Shall we then betake ourselves to the sceptic’s position, and argue that we know nothing more than our impressions and ideas themselves—that these are to us the only existences; and that the personality said to underlie them is a mere fiction? We do not even thus escape; since this proposition, verbally intelligible but really unthinkable, itself makes the assumption which it professes to repudiate. For how can consciousness be wholly resolved into impressions and ideas, when an impression of necessity implies something impressed? Or again, how can the sceptic who has decomposed his consciousness into impressions and ideas, explain the fact that he considers them as _his_ impressions and ideas? Or once more, if, as he must, he admits that he has an impression of his personal existence, what warrant can he show for rejecting this impression as unreal while he accepts all his other impressions as real? Unless he can give satisfactory answers to these queries, which he cannot, he must abandon his conclusions; and must admit the reality of the individual mind.