is knowing itself, requires us to fetch a still wider compass. What follows will set this forth at length. [The analysis of experience up to this point has been occupied with the relation of consciousness to an object admittedly different in nature from the mind aware of it. This external opposition, however, breaks down under analysis, and we are left with the result that consciousness does and must find itself in unity with its object, a unity which implies identity of nature between consciousness and its object : consciousness becomes " certain of itself in its object." This is not merely a result, but the truest expression of the initial relation with which experience starts. It is, therefore, the ground of the possibility of any relation between the terms in question : " consciousness of self " is the basis of the consciousness of anything whatsoever. This is Hegel's re-interpretation of the Kantian analysis of experience. But this result is, again, really the starting-point for a further analysis of experience, but of experience at a higher level of realisation. Consciousness of self is to begin with a general attitude, a definite type of experience, which requires elucidation. It has its own conditions and forms of manifestation. Self-consciousness, being supreme, must realise itself in relation to nature, to other selves similar to the self, and to the Ultimate Being of the world. These are different kinds of content with which consciousness is to find its oneness, and they furnish different forms in which the same principle is manifested. The argument seeks to show that these forms are also different degrees of realisation of self-consciousness. The outcome of the argument is that self -consciousness is truly realised only when it is universal self-consciousness, when consciousness is certain of itself throughout all reality, and explicitly finds there only itself. This result takes the form, as we shall see, of what is called Reason. The immediately succeeding section takes up the first stage of the development of self-consciousness -- the consciousness of self in relation to nature. This takes the shape of Desire, Instinct, Impulse, etc., and involves the category of Life. This relationship, vi'hile undoubtedly implying the sense of self in the object and consciousness of unity with it, is the least satisfying and the least complete of all the modes of selfconsciousness. It points the way, therefore, to the fuller sense of self obtained when the self is aware of itself in relation to another self.] IN the kinds of certainty hitherto considered, the truth for consciousness is something other than