Next, as to the sameness of the Self or Ego. It was pointed out that one may take the word self to mean: (1) the self in consciousness, or as phenomenon; (2) the self as bundle of "real" qualities out of consciousness; (3) the self as "substance" or "noumenon;" (4) two of these, or all of these, taken together. It was said that as the fourth sense is sufficiently discussed in examining the first three, it would not be separately considered. The three remaining senses were then taken up in reverse order. The third and the Second were found to furnish no new kind of sameness, and to be on a par with the corresponding senses of the word "not-self," except as touching the sixth kind of sameness. As respects this, it was admitted that no one would speak of two men as perceiving the same self, whether as bundle of "real" qualities or as noumenon. It was remarked, however, that this is due not to a difference in the self and not-self in themselves considered, but to a difference in their relation to other things in a consciousness. The self in consciousness, or as immediately known, was then discussed. It was stated that we may safely assume this to be either a part or the whole of consciousness, or the one or the other of these in some peculiar aspect or relation. Self, viewed as a part of consciousness, was found to furnish no new kind of sameness, and was found to admit of all the kinds discovered except the sixth; this one being inadmissible from the fact that when we make the self a part of consciousness we always make it the subjective part and not the objective. Self, viewed as the whole of consciousness, was likewise found to furnish no new kind of sameness, and it was found to admit of all the seven kinds discovered--even of the sixth, though in a modified way, since this kind can belong only to a part of the self, the objective part, which is in some sense common and impersonal. It may, to be sure, be objected that it would be contrary to common usage to speak of two men as seeing the same self in any sense of that word; but in making the self the whole of consciousness one has already abandoned the common standpoint, and one may as well be consistent in carrying out the consequences. Assuming the self to be not a part or the whole of consciousness simply, but regarded in some peculiar aspect or relation, was not found to be significant as concerns kinds of sameness.