affects his own life._

Even that spark of divine intelligence which comes into the animal soul,
as Aristotle says, from beyond the gates, comes and is called down by the
exigencies of physical life. An animal endowed with locomotion cannot
merely feast sensuously on things as they appear, but must react upon them
at the first signal, and in so doing must virtually and in intent envisage
them as they are in themselves. For it is by virtue of their real
constitution and intrinsic energy that they act upon us and suffer change
in turn at our hands; so that whatsoever form things may take to our
senses and intellect, they take that form by exerting their material
powers upon us, and intertwining them in action with our own organisms.

Thus the appearance of things is always, in some measure, a true index to
their reality. Animals are inevitably engaged in self-transcending action,
and the consciousness of self-transcending action is self-transcendent
knowledge. The very nature of animal life makes it possible, within animal
consciousness, to discount appearance and to correct illusion--things
which in a vegetative or aesthetic sensibility would not be
distinguishable from pure experience itself. But when aroused to
self-transcendent attention, feeling must needs rise to intelligence, so
that external fact and impartial truth come within the range of
consciousness, not indeed by being contained there, but by being aimed at.


V

Page 19. _Conscious mind was a fact on its own account._

This conscious mind was a man's moral being, and personal identity could