60 C. U. ARIENS KAPPERS 



plete ego, which seems to be present in the nerve-cell as a deriva- 

 tive of the germ-cell; and from this it follows, not that 'the light 

 is to be seen,' but that T (i.e., the primitive many-in-oneness of 

 potentialities) 'see this light' (cf. also Hughlings Jackson, Pick, 

 and others). 



All perceptions 9 and correlations always lie in this ego, which 

 may represent the primitive many-in-oneness of mental life. In 

 these perceptions, however, the ego stands in the background of 

 one's consciousness. Indeed, it is not seldom in the first instance 

 made active by a perception, which it precedes, however, in 

 potentiality. 



It seems now probable to me that here, too, this 'ego,' i.e., the 

 direct experience of myself, the primitive unit, is bound to all 

 nerve-cells, and that owing to this the consciousness of self (not 

 the secondarily formed conception of myself) can remain, not- 

 withstanding large destructions by illness, which it would not 

 be possible to explain in an exclusively secondary linking of the 

 different neurons in a very imperfect secondary 'ego.' 



The secondarily integrated conscious image is very incomplete 

 of its kind, and human ingenuity would require much more than 

 a lifetime of observations and experiences to build up, in second- 

 ary integrations, all that which works as spiritually active factors 

 in the individual ego. 



The 'egoity' awaked by influences from without includes, how- 

 ever, undoubtedly much more than lifetime experience and be- 

 gins with a completion (be it un- or subconscious) which bears a 

 perhaps infinite series of engrams and peculiarities, which in our 

 subconsciousness are joined 'intuitively' (in an 'entelechic' 10 way). 



,J Th esc perceptions preserve a certain separation because the interval also 

 represents a situation of the ego. 



1,1 The word 'entelechia,' first used by Aristotle, comes probably from 'en- 

 tries' (fulfilment, completion) and 'echein,' to have. It is in a way opposite 

 to teleology. In teleologic functions the 'logos' of the 'telos,' the knowledge 

 of the end (the aim) is present. In entelechic processes the character of the 

 re nil develops through intrinsic forces and the result is only known when 

 reached (unforeseen). An example of the latter is the development of man 

 from ape-like ancestors, who could not have the man-like characteristics as an 

 aim, since these did not, yet occur at that time. 



