SEC. 13. The second sense of the word self would make it a complex of "real" qualities beyond, and represented by, the self as it appears in consciousness. Now, I do not think that the fact that one would attribute to the self, so considered, one class of qualities, and to the not-self another class, would, when the two "real" objects are considered in themselves, prevent one's ascribing to the former all the kinds of sameness which one may ascribe to the latter, or would justify the assumption of a new kind of sameness proper only to the former. In discussing the sameness of "external" things I have not made any one kind of it dependent upon the peculiar quality of their qualities, if I may so speak. I considered them only as groups of qualities in general, supposed to be external to consciousness. The idea of the "real" self is in its general character essentially similar to that of the "real" not-self. Provided that the two classes of qualities have enough in common to be properly called qualities, and to be capable of being related to each other in groups, they may differ in kind _toto cœlo_ without necessitating a difference of treatment from the point of view with which I am at present concerned. It is very evident, however, that those who have thought of the self as a "real" thing, distinct from consciousness, and yet to be in some way intelligibly represented in thought, have had a tendency to represent it very much as they have represented material objects. There has been a general effort to get rid of the idea of extension, but this has been shown rather in reducing the size of the object and attributing to it inconsistent space relations than in denying it such relations altogether. Bishop Butler's argument for immortality from the indiscerptibility of the uncompounded shows that he thought of the self as he thought of a material atom,[26] and Sir William Hamilton's scholastic notion of the ubiquity of the soul in the bodily organism--"all in the whole and all in every part"[27]--makes it sufficiently clear that he thought of it so, too; though, to be sure, such ubiquity would make of it a very queer atom indeed. If, then, the man, who holds to the self in the second sense of the word, calls up in using the word a mental complex like that which represents to him a "real" not-self, there is all the more reason why we should not expect to find anything in his thought which would suggest a new kind of sameness within the sphere of the "real" self. It remains, of course, to notice here, as in the case of the noumenal self, that any sense of the word same which has reference not so much to the things under discussion as to the relations of these things to other things, may, if self and not-self differ as to these relations, be applicable to the one and not to the other. Thus Sense VI may be regarded as inapplicable to the "real" self. I will discuss this point more fully in a few moments. With this one exception we