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 contraction by, the actual group of the not-self is felt as the enlargement or the restraint of myself. Here, if the reader will call to mind that the existing not-self may be an internal state, whose alteration is desired,—and, again, if he will reflect that the idea, viewed theoretically, itself is a not-self,—he may realize the entire absence of a qualification attached to, and indivisible from, one special content.

We have yet to notice even another meaning which is given to “self.” But I must first attempt at this point to throw further light on the subject of our seventh chapter. The perception by the self of its own activity is a corner of psychology which is dangerous if left in darkness. We shall realize this danger in our next chapter; and I will attempt here to cut the ground from beneath some blind prejudices. My failure, if I fail, will not logically justify their existence. It may doubtless be used in their excuse, but I am forced to run that risk for the sake of the result.

The perception of activity comes from the expansion of the self against the not-self, this expansion arising from the self. And by the self is not meant the whole contents of the individual, but one term of the practical relation described above. We saw there how an idea, over against the not-self, was the feature with which the self-group was most identified. And by the realization of this idea the self therefore is expanded; and the expansion, as such, is always a cause of pleasure. The mere expansion, of course, would not be felt as activity, and its