It is of importance further to observe that at this stage of mental evolution the individual—whether an animal or an infant—so far realizes its own individuality as to be informed by the logic of recepts that it is _one of a kind_. I do not mean that at this stage the individual realizes its own or any other individuality as such; but merely that it recognizes the fact of its being one among a number of similar though distinct forms of life. Alike in conflict, rivalry, sense of liability to punishment or vengeance, &c., the truth is continually being borne in upon the mind of an animal that it is a separate individuality; and this though it be conceded that the animal is never able, even in the most shadowy manner, to think about itself as such. In this way there arises a sort of “outward self-consciousness,” which differs from true or inward self-consciousness only in the absence of any attention being directed upon the inward mental states as such. This outward self-consciousness is known to us all, even in adult life—it being but comparatively seldom that we pause in our daily activities to contemplate the mental processes of which these activities are the expression. Now, if these things are so, we encounter the necessity of drawing the same distinction in our analysis of self-consciousness, as we have had to draw in our previous analyses of all the other faculties of mind: there is a self-consciousness that is receptual, and a self-consciousness that is conceptual. No doubt it is to the latter kind of self-consciousness alone that the term is strictly applicable, just as it is to conceptual naming or to conceptual predicating alone that the word “judgment” is strictly applicable. Nevertheless, here, as before, we must not ignore an important territory of mind only because it has hitherto remained uncharted.[117] Receptual or outward self-consciousness, then, is the practical recognition of self as an active and a feeling agent; while conceptual or inward self-consciousness is the introspective recognition of self as an object of knowledge, and, therefore, as a subject. Hence, the one form of self-consciousness differs from the other in that it is only objective and never subjective.[118]