refer its movements to mechanic adjustment.

If, then, these are the four conditions of personality, the
distinctive functions by which it becomes organically good, they will
evidently need to be examined somewhat minutely before we can rightly
comprehend the nature of personal goodness, and detect its separation
from goodness in general. Such an examination will occupy this and the
three succeeding chapters. But I shall devote myself exclusively to
such features of the four functions as connect them with ethics. Many
interesting metaphysical and psychological questions connected with
them I pass by.



II

There is no need of elaborating the assertion that a person is a
conscious being. To this all will at once agree. More important is it
to inspect the stages through which we rise to consciousness, for
these are often overlooked. People imagine that they are self-
conscious through and through, and that they always have been. They
assume that the entire life of a person is the expression of
consciousness alone. But this is erroneous. To a large degree we are
allied with things. While self-consciousness is our distinctive
prerogative, it is far from being our only possession. Rather we might
say that all which belongs to the under world is ours too, while self-
consciousness appears in us as a kind of surplusage. No doubt it is by
the distinctive traits, those which are not shared with other
creatures, that we define our special character; but these are not our
sole endowment. Our life is grounded in unconsciousness, and with