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property of every human being--that animals have only the consciousness of feelings through sensations but that they have no consciousness of their own individual existence, while human beings, in addition to the consciousness of the external world through feelings and thoughts have also & consciousness of their own existence. This distinguishing mark of fhe human being is easy to understand in superficial thought but it leaves the question open, what is self-consciousness, or consciousness of the self ? In fact, what is self. Materialistic science does not admit a self other than the body. Consciousness and self-consciousness, in this view, are merely the kaleidoscopic panorama--from the psychic side-of the various elements of the living body-elements that are changing every moinent, replaced by others. According to this idea, man is a bundle of bones, muscles and nerves, whose chief and perhaps only function would be to store sensations, feelings and emotions. Man would, therefore, be very little different from the animal except in the supposed fact that in the human being an additional series of kaleidoscopic changes in the arrangement of the particles oi the body is presented which is called selfconscio:1sness. This is a very small credit given to the human stage of individual developnent. In that philosophy there can be no place for individual menory, as the inco uing particles in the body can never co:ne to know that, what was done ten years
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