Seeing that the faculty in question only occurs in man, obviously it is only in the case of man that any material is supplied for the analysis of it. Moreover, as previously remarked, so far as this our analysis is concerned, we have only to deal with the psychology of self-consciousness: we are not concerned with its philosophy. Now, as a matter of psychology, no one can possibly dispute that the faculty in question is one of gradual development; that during the first two or three years of the growing intelligence of man there is no vestige of any such faculty at all; that when it does begin to dawn, the human mind is already much in advance of the mind of any brute; but that, even so, it is much less highly developed than it is afterwards destined to become; and that the same remark applies to the faculty of self-consciousness itself. Furthermore, it will be granted that self-consciousness consists in paying the same kind of attention to internal, or psychical processes, as is habitually paid to external, or physical processes—although, of course, the degrees in which such attention may be yielded are as various in the one case as in the other. Lastly, it will be further granted that in the minds of brutes, as in the minds of men, there is a world of images, or recepts; and that the only reason why in the former case these images are not attended to unless called up by the sensuous association of their corresponding objects, is because the mind of a brute is not able to leave the ground of such merely sensuous association, so as to move through the higher and more tenuous region of introspective thought. Nevertheless, I have proved that this image-world, even in brutes, displays a certain amount of internal activity, which is not wholly dependent on sensuous associations supplied from without. For the phenomena of “home-sickness,” pining for absent friends, dreaming, hallucination, &c., amply demonstrate the fact that in our more intelligent domesticated animals there may be an internal (though unintentional) play of ideation, wherein one image suggests another, this another, and so on, without the need of any immediate associations supplied from present objects of sense. Furthermore, I have pointed out that receptual ideation of this kind is not restricted to the images of sense-perception; but is largely concerned with 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 subjective states and the corresponding states of other intelligences: animals habitually and accurately interpret the mental states of other animals, while also well knowing that other animals are able similarly to interpret theirs. Hence, it must be further conceded that intelligent animals recognize a world of ejects, as well as a world of objects: mental existence is known to them ejectively, though, as I allow, never thought upon subjectively. At this stage of