Consciousness has in itself no limit; all organization belongs to the content. Whatever psychical states are attributed to one organism belong thus to its consciousness but all the connections are entirely connections of the content. We, therefore, have not even the right to say that consciousness, as such, has unity. Unity too belongs to the organization of the content. One part of the content hangs together with the other parts but consciousness is only the constant condition for their existence. Where there is no unity, there it cannot have any meaning to speak of the double or triple existence. There may be a disconnection in the various parts of the content and a dissociation by which the normal ties between the various contents may be broken but consciousness itself cannot fall asunder. Thus consciousness cannot have any different degrees. The same consciousness experiences the distinct clear content and the vague fading confused content. Thus also consciousness can never be aware of itself and the word self-consciousness is easily misleading. In psychology, it can never mean that the consciousness which is a subject of all experience is at the same time object of any experience. Its whole meaning lies in its being the passive spectator. That of which consciousness becomes aware in self-consciousness is the idea of the personality, which is certainly a content. The personality, the actor of our actions, is thus never anything but an object in psychology, and consciousness never anything but a subject. Consciousness itself is thus in no way altered when the idea of the personality is changing. Only if all this is carelessly confused, if consciousness is sometimes treated as meaning subject of consciousness, and at another time as meaning the content of consciousness, and again at another time the unified organization of the content, and at still another time the connection of the content with the personality, and if finally all that is confused with the purposive reality of the immediate personal life--only then, do we find the way open to those tempting theories of the subconscious personality. * * * * *