tion between the physical and the moral so long sought.
It is evidently very enticing to make of the Ego thus a primitive notion of the consciousness; but this view of the Ego as opposed to the non-Ego in no way corresponds to that of the mental and the physical. The notion of the Ego is much larger, much more extensible, than that of the mental; it is as encroaching as human pride, it grasps in its conquering talons all that belongs to us; for we do not, in life, make any great difference between what is we and what is ours—an insult to our dog, our dwelling, or our work wounds us as much as an insult to ourselves. The possessive pronoun expresses both possession and possessor. In fact, we consider our body as being ourselves.
Here, then, are numbers of material things introducing themselves into the category of mental things. If we wished to expel them and to reduce the domain of the Ego to the domain of the mental, we could only do so if we already possessed the criterion of what is essentially mental. The notion of the Ego cannot therefore supply us with this criterion.
Another opinion consists in making of the subject a spiritual substance, of which the consciousness becomes a faculty. By substance is understood an entity which possesses the two following princi-
