may, therefore, I think, apply the kinds of sameness enumerated under Sec. 9 as obtaining in the sphere of "external" things to the "real" self also, and it would seem that no new kinds are to be added. It is unnecessary to repeat here the classification already given. [26] "Analogy," Part 1. Chap. I. [27] Lectures on Metaphysics, XXV., N. Y., 1880, p. 356. Hamilton's utterances concerning "reality" are incoherent, and inconsistent. I do him no injustice, however, if I give the above as "one of his views." SEC. 14. We come finally to the self as a something immediately perceived, the self as phenomenon or idea. I do not mean to use these names in a question-begging way, and I will try to exhaust all reasonable possibilities in discussing it and its samenesses. Now, whatever the self is, it would seem that it must be, in so far as it is a thing immediately known, either a part or the whole of consciousness, or one or the other of these regarded in some peculiar aspect or relation. If it be a part of consciousness, recognized as distinct from another part, the non-ego, we may reasonably maintain: 1. That the perceived self is at any moment what it is--is the same with itself. The question whether it be simple and unanalyzable does not affect the problem. This is sameness in sense I. 2. That if it be simple and unanalyzable, this simple element of consciousness may be the same at two different times, and if complex, two elements or two complexes of elements, belonging to different times may be the same. This is sameness in sense II. 3. That if we regard the self as an object having a life-history, as consisting of successive elements united in a series as sense elements are united in the series which is for us a material object (immediately known), we may speak of its being the same on two successive days, even though it exhibit dissimilar qualities, primary reference being had not to likeness of elements, but to the experience which has been described at length in discussing sense III. 4. That we may speak of two selves, of two elements of two selves (if selves be complex), or of two elements of one self (if one self may contain two such elements), as at any one time the same, to indicate that they are similar. This is sameness in sense IV. It should be kept in mind, however, that we never look upon one consciousness as containing two selves as it contains one self, or as it may contain two material objects (immediately known). The second self in mind is recognized as present only as an imagined object. Nevertheless it would seem quite proper to use the word same to mark this relation of similarity between the perceived self and an imagined self, just as we use it to mark a likeness of two material objects, or of one material object and the memory image of such an object.