NATURE OF THE GROUNDWORK OF SCIENCE 319

recognize distinctly what our intellect can and does do, in

order that we may assign his due part in the groundwork

of science to the worker himself.

Now, reflex self-consciousness shows us that the " self"

exists continuously, and is conscious of successive objects

and events, and can and does recognize them as forming part

of a series which it transcends, but which it can contem-

plate as a whole or in parts and in different orders, according

as may be desired. This power or principle it also knows

with perfect certainty can not only know itself, but is also

aware of the kinds and directions of its activities, and can

regard them as a whole or in groups, or singly. It can, it

well knows, perceive its own states, both passive and active,

and also external objects and events, and can compare the

relations between them, returning upon itself at will along

different lines of thought, and also setting forth in various

directions also at will. Such a power, aware of all these

things and present to them all, must itself be our very ideal

of unity, and stand in the greatest possible contrast to the

material world it is able directly and immediately to appre-

hend and make present to it. Yet, since each man who

reflects can know that it is he who not only thinks but also

feels, he must recognize his living body and his thinking

principle as constituting, to his experience, one unity. He

perceives himself as knowing and recognizing the external

world as independent of and yet known to him. He thus

knows that in his consciousness the external and the internal

meet and blend, and that in himself subject and object are,

as before said, identified. This is a supreme truth of science,

and no certainty we can attain to about any other object is,

or can be, so certain as is this truth.

Thus we come to know how it is, and how alone it is,

possible for the scientific worker ably and with good effect

to wield the wonderful intellectual tools he is supplied with

recognize distinctly what our intellect can and does do, in

order that we may assign his due part in the groundwork

of science to the worker himself.

Now, reflex self-consciousness shows us that the " self"

exists continuously, and is conscious of successive objects

and events, and can and does recognize them as forming part

of a series which it transcends, but which it can contem-

plate as a whole or in parts and in different orders, according

as may be desired. This power or principle it also knows

with perfect certainty can not only know itself, but is also

aware of the kinds and directions of its activities, and can

regard them as a whole or in groups, or singly. It can, it

well knows, perceive its own states, both passive and active,

and also external objects and events, and can compare the

relations between them, returning upon itself at will along

different lines of thought, and also setting forth in various

directions also at will. Such a power, aware of all these

things and present to them all, must itself be our very ideal

of unity, and stand in the greatest possible contrast to the

material world it is able directly and immediately to appre-

hend and make present to it. Yet, since each man who

reflects can know that it is he who not only thinks but also

feels, he must recognize his living body and his thinking

principle as constituting, to his experience, one unity. He

perceives himself as knowing and recognizing the external

world as independent of and yet known to him. He thus

knows that in his consciousness the external and the internal

meet and blend, and that in himself subject and object are,

as before said, identified. This is a supreme truth of science,

and no certainty we can attain to about any other object is,

or can be, so certain as is this truth.

Thus we come to know how it is, and how alone it is,

possible for the scientific worker ably and with good effect

to wield the wonderful intellectual tools he is supplied with