A further element which appears in all desire is some measure of self-consciousness. The representation of the experienceable implies some representation of experiences. In constituting the world as the sum total of the experienceable, we imply an ego-consciousness, and that objectifying as psychic act is correlated with subjectifying. Desire, like all other emotion, implies a subjective reference. We see clearly that the psychic act expressed by “this is the food,” and as such the precursor of and ingredient of desire, means an identification with past personal experience. A similar act is performed, no doubt, by animals very commonly, though not expressible in speech, yet in measure expressible, as in the cluckings of a hen to attract the brood to some seeds. In various ways the _desideratum_ is suggested to the mind, and in view of it, both in the identifying as having experiences, and the longing to experience, some consciousness of personality is implied. This in early forms of psychosis is, no doubt, meagre and indefinite enough, but not more so than its correlate sense of object. When a strange object is presented, as when a famished traveller finds a new house, identifying effort is instinctive; he at once seeks to understand it, and gropes through his past experience to determine what has been its life significance for him or other persons, and so what will be. What is thus done in the full light of reflective consciousness by man, is done in a summary and imperfect manner, generally by psychisms, as preparative to making the object a _desideratum_ or _anti-desideratum_. The assimilating and integrating, the knowing, never exists without some appreciation of subject, because integration is not only of something—objectifying act—but also to something—subjectifying act. Things are from the first apprehended only in their immediate egoistic significance, and also very early as centres of possible sensations which become a matter of fear and hope, desire and aversion.