Sermons to the Natural Man by William G. T. (William Greenough Thayer) Shedd
page 42 of 329 (12%)
page 42 of 329 (12%)
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ever solved. Self-consciousness has been the problem and the thorn of the
philosophic mind in all ages; and the mystery is not yet unravelled. Is not that a wonderful process by which a man knows, not some other thing but, _himself_? Is not that a strange act by which he, for a time, duplicates his own unity, and sets himself to look at himself? All other acts of consciousness are comparatively plain and explicable. When we look at an object other than ourselves,--when we behold a tree or the sky,--the act of knowledge is much more simple and easy to be explained. For then there is something outside of us, and in front of us, and another thing than we are, at which we look, and which we behold. But in this act of _self_-inspection there is no second thing, external, and extant to us, which we contemplate. That which is seen is one and the same identical object with that which sees. The act of knowledge which in all other instances requires the existence of two things,--a thing to be known and a thing to know,--in this instance is performed with only one. It is the individual soul that sees, and it is that very same individual soul that is seen. It is the individual man that knows, and it is that very identical man that is known. The eyeball looks at the eyeball. And when this power of self-inspection is connected with the power of memory, the mystery of human existence becomes yet more complicated, and its explanation still more baffling. Is it not exceedingly wonderful, that we are able to re-exhibit our own thoughts and feelings; that we can call back what has gone clear by in our experience, and steadily look at it once more? Is it not a mystery that we can summon before our mind's eye feelings, purposes, desires, and thoughts, which occurred in the soul long years ago, and which, perhaps, until this moment, we have not thought of for years? Is it not a marvel, that they come up with all the vividness with which they first took origin in our experience, and that the lapse of time has deprived them of none of their first outlines or |
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