[157] The "energetic" self is apparently MR. BRADLEY'S fourth "meaning of self," the self as monad--"something moving parallel with the life of a man, or, rather, something not moving, but literally _standing_ in relation to his successive variety" (_Appearance and Reality_ [1st ed.] p. 86, in chap. ix, "The Meanings of the Self"). Mr. Bradley's difficulty appears to come from his desiring a psychological content for what is essentially a logical conception--a confusion (if we may be permitted the remark) which runs through the entire chapter to which we refer and is responsible for the undeniable and hopeless incoherency of the various meanings of the self, as Mr. Bradley therein expounds them. "If the monad stands aloof," says Mr. Bradley, "either with no character at all or a private character apart, then it may be a fine thing in itself, but it is a mere mockery to call it the self of a man" (p. 87). Surely this is to misconstrue and then find fault with that very character of essential _logical_ apartness from any possibility of determination in point of descriptive psychological content which constitutes the whole value of the "energetic" self as a logical conception stimulative of the valuation-process and so inevitably of factual judgment. See pp. 258, 259, above. The reader may find for himself in Mr. Bradley's enumeration of meanings our concept of the empirical self. But surely the "energetic" and empirical selves would appear on our showing to have no necessary conflict with each other. [158] In the first of these inseparable aspects valuation is determinative of Rightness and Wrongness; in the second it presents the object as Good or Bad. See p. 259, above. [159] See, for example, WIESER, _Natural Value_ (Eng. trans.), p. 17. [160] See pp. 307-12 above. [161] The illustration, as also the general principle which it here is used to illustrate, was suggested some years since by Professor G. H. Mead in a lecture course on the "History of Psychology," which the writer had the advantage of attending.