if we would plead with effect the cause which Socrates advocated against the Sophists. That conclusion is, that thought is not only quite distinct from sensation, but that, in virtue of its freedom and self-origination, it is, moreover, a primary and indigenous product of the mind. The Sophists held that sensation, appetite, and desire, that these alone, were our primary attributes, were the only indefeasible principles of our nature. But we have seen that thought is more original and primary, if I may say so, is ours by a more indefeasible title, than sensation, appetite, or desire. Thought, in fact, is our self, our essential self, inasmuch as it is originated by the free activity of the mind. The other endowments referred to are the mere accidents or accompaniments of our self. Thus the tables are turned upon the Sophists. So far is it from being true that man is originally by nature a mere sensational creature, that it would be more correct to say that man in his true nature is a mere thinking creature. Thought, and not sensation is his peculiar characteristic. Thought is his essential property. It is that which makes him what he is. It constitutes his being more truly than sensation, appetite, and desire. For these are necessitated, are forced upon him from without. But thought is free and active. It is originated by the mind itself from within, and therefore belongs to it more closely and essentially than any other endowment.
25. I have not yet spoken directly of self-con-
