It will be observed that in the preceding I have allowed the self, considered as the whole of consciousness, all the kinds of sameness upon my list except the sixth. There is, however, no objection, except that arising from oddity of expression, against allowing it this kind of sameness too. If we really mean by the self the whole of consciousness, then everything immediately perceived is a part of the self. If then, it is proper to say two men see the same tree, one may go on to say, if one choses, that two men see a part of the one self. Such an expression could, of course, be used only in speaking of the objective part of this self, the part which those who distinguish between ego and non-ego call the not-self. It is needless to say that no one ever thinks of talking in this way. I merely mention the point for the sake of completeness in my analysis.
SEC. 16. If by the self we do not understand a part or the whole of consciousness taken simply, but the one or the other of these regarded from some peculiar point of view, does it affect the question of the kinds of sameness we may attribute to it? It may be asserted, for example, that when we are thinking of the world of things immediately perceived as conditioned by its relation to a particular organism (also immediately perceived)--as duplicated by a pressure on the eyes, as annihilated by a blow on the head--we make these things mental, and properly include them under the head of self; whereas, when we abstract these same things in thought from the organism, and, so to speak, objectify them, we properly include them under the head of not-self. We are thus to regard the one thing as an element of the self or of the not-self, according to the light in which it is viewed. But it does not seem to me that if we take the word self in the sense just described, or in any analogous sense, we need alter the list of samenesses already given. We are still considering a part or the whole of consciousness, and the fact that we are viewing it in one light rather than another would not apparently influence in any way its kinds of sameness.
SEC. 17. This would certainly appear to be the case if we take the words _part_ and _whole_ of consciousness in their common acceptation, as denoting a portion or the totality of mental elements (sensations, feelings, volitions, ideas), in their various relations to each other. It remains, however, to consider a position, which, it may be claimed, is not covered by the foregoing classification of possible positions, when the words "part" and "whole" are thus understood. Suppose that one distinguishes in the Kantian fashion between the _form_ and the _matter_ of what appears in consciousness, and maintains that the formal element, the arrangement, or "unity" of consciousness is to be attributed to mind, or, if you please, is mind, and for "mind" I may here write "self," while the matter or content, the raw material to be elaborated and related, is to be distinguished from this as a thing apart. Can it be shown that the above given kinds of sameness have significance in regard to the self so understood? Whether we call this a _part_ of consciousness or not will depend on our use of terms. It is not a part, as commonly understood, nor is it the whole of consciousness.