Now, another person would seem to stand before me as an in itself and yet to exist for himself, thus requiring of me, in order to be perceived, a contradictory operation, since I ought both to distinguish him from myself, and therefore place him in the world of objects, and think of him as a consciousness, that is, the sort of being with no outside and no parts, to which I have access merely because that being is myself, and because the thinker and the thought about are amalgamated in him.