the dissatisfaction, both with the process, and with what came of it,
for being miserably superficial it could lead to no real knowledge of
self, but simply centred self on self, producing instead of
self-knowledge, self-consciousness, and often the beginnings of mental
disease.

For fruitful self analysis it is apparently necessary then to have a
clear, definite aim outside self--such as achieving the gain of some
special piece of knowledge, and we find such definite aims in
psychology, and certain systems of philosophy--Greek, English, and
German, in Plato Locke, Kant, and in the meditations of Descartes, and
many others. Self-analysis is the basis of psychological knowledge,
but the science has been chiefly used to explain the methods by which
we obtain knowledge of the outer world in relation to ourselves. When
a philosopher centres self on self, in order to know self as a result
of introspection, the results have been disastrous, and have
contributed nothing to knowledge, properly so-called. If religious
self-examination has its dangers, so also has philosophical
self-analysis for its own sake. It is a fascinating study for those
who care for thought for thought's sake--the so-called Hamlets of the
world, who are for ever revolving round the axes of their own ideas
and dreams, and who never progress towards any clear issue. Amiel's
"Vie Intime" is a study of this kind. It adds nothing to any clear
knowledge of self, absorbing and interesting as the record is. It is
suggestive to a great degree, and in that lies its value, but it is as
vague, as it is sad. It appeals deeply to those who live apart in a
world of their own, in thoughtful imaginative reverie, but its effects
on the mind were deplored even by Amiel himself in words which are
acutely pathetic. The pain which consumed him arose from the
concentration of self on self. Self was monopolised by self,