are apprehended as general facts. Even by philosophers and scientists, subject, subjectivity, and object are not easily apprehended in their distinctness as purely general modes; it requires will strain to properly know them. We have throughout sought the origin and place of modes of consciousness in function, and from this point of view we must view object-knowledge, subject-knowledge, and consciousness-knowledge as early coincident and correlative. Cognition springs up as a threefold mode, for in no single factor by itself has it life value. Pain, we say, forced the organism to work out to object as painer, cognition arising at once as triple activity. However, this does not imply that there is a constant knowing with, an apperception, that every consciousness is accompanied with a consciousness of it. Pains, pleasures, perceptions, etc., constantly engross the consciousness field without our apprehending them. Simple, common folk and children are rarely apperceptive, but yet they are eminently self-conscious, and consciousness conscious in all their life of naïve selfishness. They are constantly perceiving the significance of things for their own experience, and acting upon this felt meaning. Although not immediately aware of what is passing in their own consciousness, as is common to certain high types of human psychism, yet in their self-interest they certainly know themselves as experiencers. Thus immediate awareness of one’s own psychic attitude as such—apperception—is a kind of consciousness of consciousness in measure divorced from consciousness of the object, and so belonging to such a high scope of psychism that it hardly falls within the range of our discussion, which is confined to simple direct emotion—value of things as implying both self and consciousness knowledge. Apperception as a constant reflection and introspection is certainly not original. In its original form consciousness of consciousness is merely implied element in the study of things. The study of conscious self self-possession, self-poise, conscious psychic self-development, is all very late. Leaving now the general consideration and analysis of self-consciousness in the light of the general doctrine of evolution, let us note how it occurs in consciousness to-day. Let us come to some direct inductive study.