The child, like the animal, is supplied by its logic of recepts with a world of images, standing as signs of outward objects; with an ejective knowledge of other minds; and with that kind of recognition of self as an active, suffering and accountable agent which, following Mr. Chauncey Wright, I have called “outward self-consciousness.” But, over and above the animal, the child has at its command, as we have just seen, the more improved machinery of sign-making which enables it to signify to other minds (ejectively known) the contents of its receptual knowledge. Now, among these contents is the child’s perception of the mental states of others as expressed in their gestures, tones, and words. These severally receive their appropriate names, and so gain clearness and precision as ejective images of the corresponding states experienced by the child itself. “Mama pleased to Dodo” would have no meaning as spoken by a child, unless the child knew from his own feelings what is the state of mind which he thus ejectively attributes to another. Therefore we cannot be surprised to find that at the same stage of mental evolution the child will say, “Dodo pleased to mama.” Yet it is evident that we here approach the very borders of true self-consciousness. “Dodo” is no doubt still speaking of himself in objective terminology; but he has advanced so far in the interpretation of his own states of mind as to name them no less clearly than he names any external objects of sense perception. Thus he is enabled to fix these states before his mental vision as things which admit of being _denoted_ by verbal signs, albeit he is not yet able to _denominate_. The step from this to recognizing “Dodo” as not only the object, but also the subject of mental changes, is not a large step. The mere act of attaching verbal signs to inward mental states has the effect of focussing attention upon those states; and, when attention is thus focussed habitually, there is supplied the only further condition required to enable the mind, through its memory of previous states, to compare its past with its present, and so to reach that apprehension of continuity among its own states wherein the full introspective consciousness of self consists.