The same objection cannot be made if we remain conscious of the fact that feelings are as much abstracts as motions. Subjectivity and objectivity are correlative terms. There is as little a duality in the idea, that subjects presuppose objects as that effects presuppose causes. There are not causes in the world which are nothing but causes, nor are there effects which are nothing but effects. Take for instance an historical event. Was Cæsar’s death a cause or an effect? Plainly, this depends upon the view we take. As the sequence of the wounds which Cæsar received from his assassins it was an effect; as the beginning of the civil war consequent thereupon it was a cause. If I look at you, you are the object and I am the subject. If you look at me, it is the reverse. Thus the relation of a certain thing to its surroundings makes of it a subject, while the surroundings are its objects. Subject and object being correlatives, we can very well understand why there are no “subjects in themselves”; every subject is at the same time an object in the objective world. We can further understand, why every subjectivity except our own withdraws itself from direct observation. We can observe the movements of organisms like ourselves and judge by way of analogy that they feel pain or enjoy pleasure. We see their motions which betray certain feelings, but we can never see the feelings themselves; and even supposing that we could enter into the brain of a man and that the whole mechanism of brain-action were laid open to our inspection in its minutest details, we should see motions, combinations and separations, integrations and disintegrations, we should see the oxydation of the gray substance, which would appear as a great turmoil and excitement, but we should see (as Leibnitz says) no thoughts, no perceptions, no feelings. That it cannot be otherwise is obvious when we consider that our objects will always present to us the character of objectivity. But suppose We were an atom of oxygen and entered into the process of brain-action as an active factor, our subjectivity would soon become absorbed and welded into a higher unity with the subjectivity of the other atoms. We should then, as a part of that brain’s consciousness, feel these feelings, perceptions, and thoughts; we should, then, _be_ the subject which we could not see and which we were searching for in vain in the world of objectivity.