“I,” then, is not all of the mind, but a peculiarly central, vigorous, and well-knit portion of it, not separate from the rest but gradually merging into it, and yet having a certain practical distinctness, so that a man generally shows clearly enough by his language and behavior what his “I” is as distinguished from thoughts he does not appropriate. It may be thought of, as already suggested, under the analogy of a central colored area on a lighted wall. It might also, and perhaps more justly, be compared to the nucleus of a living cell, not altogether separate from the surrounding matter, out of which indeed it is formed, but more active and definitely organized. The reference to other persons involved in the sense of self may be distinct and particular, as when a boy is ashamed to have his mother catch him at something she has forbidden, or it may be vague and general, as when one is ashamed to do something which only his conscience, expressing his sense of social responsibility, detects and disapproves; but it is always there. There is no sense of “I,” as in pride or shame, without its correlative sense of you, or he, or they. Even the miser gloating over his hidden gold can feel the “mine” only as he is aware of the world of men over whom he has secret power; and the case is very similar with all kinds of hid treasure. Many painters, sculptors, and writers have loved to withhold their work from the world, fondling it in seclusion until they were quite done with it; but the delight in this, as in all secrets, depends upon a sense of the value of what is concealed. In a very large and interesting class of cases the social reference takes the form of a somewhat definite imagination of how one’s self—that is any idea he appropriates—appears in a particular mind, and the kind of self-feeling one has is determined by the attitude toward this attributed to that other mind. A social self of this sort might be called the reflected or looking-glass self: “Each to each a looking-glass Reflects the other that doth pass.” As we see our face, figure, and dress in the glass, and are interested in them because they are ours, and pleased or otherwise with them according as they do or do not answer to what we should like them to be; so in imagination we perceive in another’s mind some thought of our appearance, manners, aims, deeds, character, friends, and so on, and are variously affected by it.