profit by its presence, or claim it as their own; indeed their reason cannot be their own, because, wanting this fact, they also necessarily want, and cannot create for themselves, a personality to which to refer it. In fine, because the fact of consciousness is not present within them, they continue for ever to be the mere machines they were born, without freedom, without morality, without law, and without responsibility.
Our present limits compel us to be satisfied with having briefly indicated these consequences, which result from the fact of consciousness; but we shall treat more fully of them hereafter. Our first and great aim has been to signalise and bring prominently forward this fact, as κατ᾽ ἐξοχήν, the psychological fact, the human phenomenon, neglecting the objects of it, namely, the passions, emotions, and all the other paraphernalia of "the human mind," which, if they are psychological facts at all, are so only in a very secondary and indirect manner. And now, to round this part of our discussion back to the allegory with which we commenced it, let us remark, in conclusion, that this is the fact, upon an attentive observation of which our whole safety and success as philosophers hinge; and from a neglect of which, consequences most fatal to our intellectual peace may ensue. This is that minute and apparently unimportant fact upon which the most awful and momentous results are dependent. To pass it by carelessly (and thus it is too frequently passed by),
