Furthermore, the foundations of self-consciousness are largely laid in the fact that an organism is one connected whole; all the parts are mutually related in the unity of individual sensibility. Every stimulus supplied from without, every movement originating from within, carries with it the character of belonging to that which feels and moves. Hence a brute, like a young child, has learnt to distinguish its own members, and likewise its whole body, from all other objects; it knows how to avoid sources of pain, how to seek those of pleasure; and it also knows that particular movements follow from particular volitions, while in connection with such movements it constantly experiences the same muscular sensations. Of course such knowledge and such experience all belong to the receptual order; but this does not hinder that they play a most important part in laying the foundations of a consciousness of individuality.[114] Lastly, and I believe of still more importance in the present connection than any of the above-named antecedents, a large proportional number of the recepts of a brute have reference, not to objects of sense, or even to muscular sensations, but to the _mental states of other animals_. That is to say, the logic of recepts, even in brutes, is sufficient to enable the mind to establish true analogies between its own states (although these are not yet the objects of separate attention, or of what may be termed subjective knowledge), and the corresponding states of other minds. I need not dwell upon this point, because I take it to be a matter of general observation that animals habitually and accurately interpret the mental states of other animals, while they also well know that other animals are able similarly to interpret _theirs_—as is best proved by their practising the arts of cunning, concealment, hypocrisy, &c.[115] From which considerations we reach the general conclusion, that intelligent animals recognize a world of ejects as well as a world of objects: mental existence is known to them ejectively, though, as may be allowed, never _thought upon_ subjectively.[116]