n] The Triunity of Man 73 



means of manifestation of the personality to others, it 

 eternally persists in this absolutely real form, in relation 

 to others. But still further, as soon as I become self- 

 conscious, that is to say, as soon as I become in some 

 degree transcendent, a self that perdures, I can think 

 myself as an other; in relation to myself the manifesta- 

 tion of my personality becomes a self-manifestation; 

 and so I think myself through the mediation of my 

 self-manifestation. The importance of this fact will 

 become clear as we pursue our argument further. Con- 

 sciousness in the Bergsonian sense what Bergson calls 

 unconscious consciousness would seem to be the recog- 

 nition of an other; self-consciousness would seem to be the 

 recognition of the self as an other, as distinct from external 

 others, for self-consciousness is based on introspection 1 . 



We must now turn to the third aspect of man's con- 

 sciousness. If he simply regarded himself as I and thou 

 in introspection as himself and his own other, he 

 would have no sense of unity. Yet the most salient 

 feature of his self-knowledge is that he knows himself 

 as one. I may be driven to subdivide myself into I and 

 thou fatherhood and sonship, as we have called them, 

 but I am I when all is said and done. Whence does 

 this consciousness of unity spring, if our previous analy- 

 sis of being into I and thou is correct? 



Before we attempt an answer to this question we must 

 investigate the nature of immanence from a point of 

 view which differs in some degree from that we pre- 

 viously took in considering the evolution of man in 

 relation to God's purpose 2 . 



Immanence involves the existence of otherness, and 



1 This self-consciousness of the personal being becomes only 

 fully satisfied, of course, in the consciousness of the union of the 

 self with others. 



1 Evolution and the Need of Atonement, and Evolution and 

 Spiritual Life. 



