essence in itself, that which wills and perceives, is not accessible to us. We see only the outward side of the ego; its inward part is veiled in darkness. Consequently, the knowledge we possess of ourselves is in no sort radical and complete, but rather very superficial. The larger and more important part of our being remains unknown, and forms a riddle to speculate about; or, as Kant puts it: “The ego knows itself only as a phaenomenon; of its real essence, whatever that may be, it has no knowledge.” Now, as regards that side of the self which falls within our ken, we are, undoubtedly, sharply distinguished, each from the other; but it does not follow therefrom that the same is true of the remainder, which, shrouded in impenetrable obscurity, is yet, in fact, the very substance of which we consist.