It seemed to me that she might have learned the use of these pronouns about as follows. The self-feeling had always been there. From the first week she had wanted things and cried and fought for them. She had also become familiar by observation and opposition with similar appropriative activities on the part of R. Thus she not only had the feeling herself, but by associating it with its visible expression had probably divined it, sympathized with it, resented it, in others. Grasping, tugging, and screaming would be associated with the feeling in her own case and would recall the feeling when observed in others. They would constitute a language, precedent to the use of first-personal pronouns, to express the self-idea. All was ready, then, for the word to name this experience. She now observed that R., when contentiously appropriating something, frequently exclaimed, “_my_,” “_mine_,” “give it to _me_,” “_I_ want it,” and the like. Nothing more natural, then, than that she should adopt these words as names for a frequent and vivid experience with which she was already familiar in her own case and had learned to attribute to others. Accordingly it appeared to me, as I recorded in my notes at the time, that “‘my’ and ‘mine’ are simply names for concrete images of appropriativeness,” embracing both the appropriative feeling and its manifestation. If this is true the child does not at first work out the I-and-you idea in an abstract form. The first-personal pronoun is a sign of a concrete thing after all, but that thing is not primarily the child’s body, or his muscular sensations as such, but the phenomenon of aggressive appropriation, practised by himself, witnessed in others, and incited and interpreted by a hereditary instinct. This seems to get over the difficulty above mentioned, namely, the seeming lack of a common content between the meaning of “my” when used by another and when used by one’s self. This common content is found in the appropriative feeling and the visible and audible signs of that feeling. An element of difference and strife comes in, of course, in the opposite actions or purposes which the “my” of another and one’s own “my” are likely to stand for. When another person says “mine” regarding something which I claim, I sympathize with him enough to understand what he means, but it is a hostile sympathy, overpowered by another and more vivid “mine” connected with the idea of drawing the object my way.