We infer, then, that self-consciousness is first reached and maintained in the sensing act as definite cognitive volition. To sense warmth and cold is simply a little earlier objectification than to attain sense of a light or a sound. To _feel_ is as active as to look or to listen. We know that there are modes of force an appreciation of which does not now enter into known psychosis, but which might be sensed through long and severe effort and evolve a new sense-organ. Thus, if the conditions of life had demanded it, there would have arisen in the struggle of existence a magnetic sense, though now a man may place his head between the poles of the strongest magnet and be unable to reach any sensation. A magnetic sense once organized and inbred into experience would act with the same apparent spontaneity, as a “_given_,” as does such a sensation as that of heat; and a person feeling magnetic would have self-feeling implied the same as in feeling warm. That feeling warm with us denotes something which possesses consciousness rather than consciousness by struggle possessing it, is simply the result of the inheritance of the accumulated mental force by which past generations have reached this sense, and thereby consolidated self-consciousness with it, for self-consciousness is built up as reflex cognition from the cognitive effort and willing of the individual. Sensation always begins in a sensing, a volition of the individual to realize externality in its experience value, that is, mode of affection of its own body, as in feeling warm pleasurably or painfully. When the objective is not merely sensed but perceived, when object and objects are definitely cognized, self-consciousness is greatly furthered, as each object and objectifying cognizance means self-reference or interpretation in terms of self-experience. That self-consciousness is early and fundamental psychosis, is apparent, not only from the gradual losing consciousness on going to sleep or in gaining consciousness in waking, but also from the fact of its being universal in dream life. Those factors which remain throughout all stages and kinds of dream life, are justly regarded as organic and basal. The higher and later elements, those which are still nascent and in the volitional stage, as conscience and reason, rarely or never occur in dreams. In the slightest dreams there is personal quality; I am consciously experiencing, I am walking, riding, looking, hearing, etc. An awareness of self pervades all dream life, even in its lowest form. We are constantly in a world of objects which we are conscious of in their experience value as affecting us or to affect us. A person relating a dream always narrates it as personal experience and so felt—“I dreamed I was in a cave and I heard water running and I felt it cold,” etc., etc. As far then as we can survey dream life, it is a significant fact that self-consciousness pervades it.