The close connection of self-consciousness with consciousness of consciousness leads often to their confusion. Thus under the head “Illusions of Self-consciousness,” J. M. Baldwin, in his treatise on the Senses and Intellect, says, “Of these subjective illusions we may mention _emotional illusions_, wrong estimates of our emotional states, as when an angry man declares that he was never more cool in his life.” This instance is plainly an illusion of introspection, not of self-inspection; there is a mistake in the consciousness of consciousness. Wundt, in defining self-sense as perception of the unity of experience, falls into the same confusion. It points to the fundamental value and place of these cognition factors, that when we say any one is conscious we imply them all. Thus I say of some one rendered unconscious by an accident, “He slowly recovered consciousness,” by which I mean, became aware of himself and his surroundings with awareness of his own mental activities. He is consciously conscious, objectively conscious, and self-conscious. All this makes up for us being conscious, and is for cognitive mind such a simple organic basal movement as circulatory-nervous-motor function is for body. An organism must, of course, have had some psychosis before it can become conscious of it, and of it as its own, and this primitive psychosis we regard as pure pleasure-pain series. But in the struggle for existence the organism is driven out of this subjectivity to cognize its environment as related to itself, to apprehend and comprehend and so to feel about itself—emotion—and so led to intelligent will activity as real self-activity. At the very first the organism has pleasures and pains, without knowing them as determined in itself by objects, but this primitive pre-cognitive stage is short, and most psychisms are certainly beyond it; they sense and notice things, bodily and beyond the body, as of experience value in pleasure and pain terms. At some most critical moment cognition first arose as triple movement, object—subject—consciousness knowledge. Just what may have been its original form it is most difficult to determine, but we may suppose it to have been a very weak activity, possibly expressible, as, “it hurts,” object being simply pain centre. “It hurts,” means object self-related, with consciousness of the consciousness, and this is our language expression for what seems to be an extremely common psychosis among many organisms. As simple pains were probably the first conscious phenomena, consciousness of pain was probably the first consciousness of consciousness, involving also subject and object consciousness. Not only to have a pain, but to be conscious of it as definitely objectively determined is decidedly useful attainment, which is finally inground in experience, so that it occurs spontaneously in highest psychisms. But it is only with a few of the highest human psychisms that consciousness object and subject