For the motive which may be said to be its cause lies in the man himself, and the identification of the self with such a motive is a self-determination, which is at once both rational and free.
Contemporary with him were Hugh of St Victor and his pupil Richard of St Victor, both monks of the abbey of St Victor at Paris, the aim of whose teaching, based on that of the PseudoDionysius, was a mystical absorption of thought in the Godhead and the surrender of self to the Eternal Love.
In this gospel we must be done with the outer world, participation in which is not the self, yet means for the self birth and death, appetites, longings, emotions, change and suffering, pleasure and pain.
Felipa was her usual bubbly self and everyone from the twins to the guests was enjoying her antics.
But the former device is too obviously a dens ex machina, the purpose of which would be equally well served by supposing with Fichte the individual self to be endowed with the power of subconsciously extraditing a world which returns to it in consciousness under the form of a foreign creation.
The children were free, and at the slave's death the wife took her dowry and half what she and her husband had acquired in wedlock for self and children; the master taking the other half as his slave's heir.
If the phrase be understood to mean the realization of some capacities of the self it does not appear to discriminate sufficiently between the good and bad capacities; while the realization under present conditions of all the capacities of a self is impossible.
The fourth part is virtually a consideration of the ultimate significance of this conscious experience, of the place it is supposed to occupy in the universe of existence, in other words, of the relations between the conscious experience of an individual mind as disclosed to observation and the supposed realities of self and external things.
The self of man is regarded as having limitations, whereas the Godhead is infinite and all-inclusive.
But in this very cognition of self is involved the distinction of knower and known, from which proceeds the power to become spirit.