Moreover, since the other two selves, the self as group of "real" qualities and the self as noumenon, are to us, as it were, shadows cast by the self immediately known--assumed to exist only because this is known to exist, and thought of as "present" only because this is known to be present--since, I say, these two selves hold in our thought this peculiar relation of dependence upon the self in consciousness, it is to be expected that we never find any one speaking of two men as seeing the same "real" self as one might readily speak of two men as seeing the same "real" tree. One says he has evidence that two men see the same "real" tree, when he has or can have in consciousness an immediately perceived tree and two immediately perceived human bodies in a certain relation to it. If no one had ever had this experience in the sphere of the immediately known, we have no reason to think any one would ever have thought of applying the phrase in question to a tree mediately known. And as we do not have a similar experience touching the self in consciousness, it is only natural to find that no one applies the phrase to any self out of consciousness. When things differ their shadows ought to differ too. Sameness in sense VI we may regard, then, as not attributable to self in any of the three senses of the word. 7. That, finally, there seems no more reason why one should not call the self as immediately known the same with the self as "external" thing, or with the self as noumenon, than the not-self as similarly perceived the same with the not-self as similarly inferred. The supposed relationships are in the two cases exactly alike. Here we have sameness in sense VII. SEC. 15. If we claim that by the self as immediately known we understand not a part but the whole of consciousness, we should seem, unless we in some way modify our statement, to obliterate the distinction between self and not-self. Still, taking the words simply, and assuming that we mean by self all that is immediately known, we do not find that this will necessitate any important difference in the discussion of its samenesses. Consciousness as a whole is certainly what it is, or the same with itself, at any instant: two elements in it belonging to different times, or two complexes of elements belonging to different times may be the same, as being alike; it may be regarded as having a life history, and may from this point of view be called the same at different times without regard to similarity; two simultaneous elements or complexes of elements in it may be called the same to mark the fact that they resemble each other, or it, as a whole, may for the same reason be called the same with another consciousness (imagined); it and its representative (for example, the memory-image of its former self), may be called the same; and we may use the word same to indicate its relation to its supposed "real" correlate in an extra-consciousness world, whether we make this "thing" or "noumenon."