The condition of an _ego_ being sensed or known is, of course, that there is an ego to be sensed. All experience is an individual’s experience, is personal, but this does not constitute egoism as an experience. The experiencer must have experience before he can know himself as experience centre, that is, there must be experience before there can be experience of experience. But the amount of consciousness and integration thereof which is required for self-cognizance is probably very small. The dynamic organic whole of psychic life, which we denominate _ego_, has almost from the start self-consciousness, and grows by self-integration. By the conjoint interaction of subject and object cognition with feeling and will elements egohood or personality is gradually developed to the largeness which we see in the human mind. Experience which does not self-integrate is scarce worthy the name, and it is noticeable that we usually associate self-consciousness with the term. “Having an experience” signifies a self-related psychic fact. Given the first germ and experience constantly returns upon itself and self-develops. It anticipates itself, experiences the experienceable, and so serves life. A psychic individual without sense of his own individuality is practically undiscoverable and impossible. It is perhaps not too much to say that psychically egohood really begins when experience cognizes and organizes itself; the self is made by the sense of self. At first only an occasional achievement upon a very meagre basis of psychosis, the self-sense rose only through intense pain and effort, but has now become so built into experience that, with human minds at least, it seems constant and spontaneous factor. Just what this means we have to note when we come to analyze the self-sense. While the ego-sense is to be regarded as a reflection of experience upon itself, this reflection is far from being abstract, or general, or spontaneous. The self-sense is wrought out in the direct commerce with objects demanded by the exigencies of existence, a particular and concrete apprehension is produced. That is, mind is no purely internal development nor yet a mechanical impression. Development is forced upon it in a world of competition and danger, but yet this development is always active response. The self-sense then by which the individual becomes aware of its own activities and feelings as its own, originates, like all other new modes, by stress and strain as a most valuable psychosis in the struggle of existence.