From this region of psychical physiology or physiological psychology, Hegel in the second sub-section of his first part takes us to the “Phenomenology of Mind,”—to Consciousness. The sentient soul is also conscious—but in a looser sense of that word(4): it has feelings, but can scarcely be said _itself_ to know that it has them. As consciousness, the Soul has come to separate what it is from what it feels. The distinction emerges of a subject which is conscious, and an object _of_ which it is conscious. And the main thing is obviously the relationship between the two, or the Consciousness itself, as tending to distinguish itself alike from its subject and its object. Hence, perhaps, may be gathered why it is called Phenomenology of Mind. Mind as yet is not yet more than emergent or apparent: nor yet self-possessed and self-certified. No longer, however, one with the circumambient nature which it feels, it sees itself set against it, but only as a passive recipient of it, a _tabula rasa_ on which external nature is reflected, or to which phenomena are presented. No longer, on the other hand, a mere passive instrument of suggestion from without, its instinct of life, its _nisus_ of self-assertion is developed, through antagonism to a like _nisus_, into the consciousness of self-hood, of a Me and Mine as set against a Thee and Thine. But just in proportion as it is so developed in opposition to and recognition of other equally self-centred selves, it has passed beyond the narrower characteristic of Consciousness proper. It is no longer mere intelligent perception or reproduction of a world, but it is life, with perception (or apperception) of that life. It has returned in a way to its original unity with nature, but it is now the sense of its self-hood—the consciousness of itself as the focus in which subjective and objective are at one. Or, to put it in the language of the great champion of Realism(5), the standpoint of Reason or full-grown Mind is this: “The world which appears to us is our percept, therefore in us. The real world, out of which we explain the phenomenon, is our thought: therefore in us.”