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[ 254 ] Page 218 . To prove this point , M . Egger appeals to the fact that we often hear some one speak whilst our mind is preoccupied , but do not understand him until some moments afterwards , when we suddenly ' realize ' what he meant . Also to our digging out the meaning of a sentence in an unfamiliar tongue , where the words are present to us long before the idea is taken in . In these special cases the word does indeed precede the idea . The idea , on the contrary , precedes the word whenever we try to express ourselves with effort , as in a foreign tongue , or in an unusual field of intellectual invention . Both sets of cases , however , are exceptional , and M . Egger would probably himself admit , on reflection , that in the former class there is some sort of a verbal suffusion , however evanescent , of the idea , when it is grasped — we hear the echo of the words as we catch their meaning . And he would probably admit that in the second class of cases the idea persists after the words that came with so much effort are found . In normal cases the simultaneity , as he admits , is obviously there . [ 255 ] A good way to get the words and the sense separately is to inwardly articulate word for word the discourse of another . One then finds that the meaning will often come to the mind in pulses , after clauses or sentences are finished . [ 256 ] The nearest approach ( with which I am acquainted ) to the doctrine set forth here is in O . Liebmaun's Zur Analysis der Wirklichkeit , pp . 427 - 438 . [ Pg 291 ] CHAPTER X . THE CONSCIOUSNESS OF SELF . Let us begin with the Self in its widest acceptation , and follow it up to its most delicate and subtle form , advancing from the study of the empirical , as the Germans call it , to that of the pure , Ego . THE EMPIRICAL SELF OR ME . The Empirical Self of each of us is all that he is tempted to call by the name of me . But it is clear that between what a man calls me and what he simply calls mine the line is difficult to draw . We feel and act about certain things that are ours very much as we feel and act about ourselves . Our fame , our children , the work of our hands , may be as dear to us as our bodies are , and arouse the same feelings and the same acts of reprisal if attacked . And our bodies themselves , are they simply ours , or are they us ? Certainly men have been ready to disown their very bodies and to regard them as mere vestures , or even as prisons of clay from which they should some day be glad to escape .
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