to a subject, is a logical condition of there being experience at all. So far from confusing the two standpoints, they require carefully to emphasise their difference, lest the actual content of a state of consciousness in the individual man be held to be equivalent to the grounds or conditions of that state of consciousness. The reason why there is even an apparent plausibility in the attempt to get at a natural development of self-consciousness, is that the reference to self is, from the outset, implicitly, but logically, assumed in tracing the sequence of events which forms the subject-matter of the theory of evolution, while the course of development does nothing more than render its implication explicit. Self-consciousness is not something that exists apart from the world of known and knowable objects, any more than it is itself a special department of this world of objects distinguishable from, and determined by, its surroundings. It is, on the contrary, the supreme condition of the world of objects having any existence whatever. It is only through objects being brought into relation with the identical and permanent subject of knowledge, that there is unity in nature, or, in other words, that there is a known world of nature or experience at all. The evolution of mind or self-consciousness out of experience is, therefore, not merely to be rejected as a problem too intricate for psychological analysis. It is a mistake to think that it is a possible problem at all; for it attempts to make experience account for and originate the principles on which its own possibility depends. [Sidenote: (_b_) made clear in the attempt to trace morality from reflex action.]