I take it, then, as established that true or conceptual self-consciousness consists in paying the same kind of attention to inward psychical processes as is habitually paid to outward physical processes; that in the mind of animals and infants there is a world of images standing as signs of outward objects, although we may concede that for the most part they only admit of being revived by sensuous association; that at this stage of mental evolution the logic of recepts comprises an ejective as well as an objective world; and that here we also have the recognition of individuality, so far as this is dependent on what has been termed an outward self-consciousness, or the consciousness of self as a feeling and an active agent, without the consciousness of self as an object of thought, and, therefore, as a _subject_. Such being the mental conditions precedent to the rise of true self-consciousness, we may next turn to the growing child for evidence of subsequent stages in the gradual evolution of this faculty. All observers are agreed that for a considerable time after a child is able to use words as expressive of ideas, there is no vestige of true self-consciousness. But, to begin our survey before this period, at a year old even its own organism is not known to the child as part of the self, or, more correctly, as anything specially related to feelings. Professor Preyer observed that his boy, when more than a year old, bit his own arm just as though it had been a foreign object; and thus may be said to have shown even less consciousness of a limb as belonging to “self,” than did Buffon’s parrot, which would first ask itself for its own claw, and then comply with the request by placing the claw in its own beak—in the same way as it would give the claw to any one else who asked for it in the same words.