Now the third person could never have been distinguished from the first but by means of the second.  There can be no He without a previous Thou.  Much less could an I exist for us, except as it exists during the suspension of the will, as in dreams; and the nature of brutes may be best understood, by conceiving them as somnambulists.  This is a deep meditation, though the position is capable of the strictest proof,—­namely, that there can be no I without a Thou, and that a Thou is only possible by an equation in which I is taken as equal to Thou, and yet not the same.  And this again is only possible by putting them in opposition as correspondent opposites, or correlatives.  In order to this, a something must be affirmed in the one, which is rejected in the other, and this something is the will.  I do not will to consider myself as equal to myself, for in the very act of constituting myself ‘I’, I take it as the same, and therefore as incapable of comparison, that is, of any application of the will.  If then, I ‘minus’ the will be the ‘thesis’; [2] Thou ‘plus’ will must be the ‘antithesis’, but the equation of Thou with I, by means of a free act, negativing the sameness in order to establish the equality, is the true definition of conscience.  But as without a Thou there can be no You, so without a You no They, These or Those; and as all these conjointly form the materials and subjects of consciousness, and the conditions of experience, it is evident that the con-science is the root of all consciousness,—­’a fortiori’, the precondition of all experience,—­and that the conscience cannot have been in its first revelation deduced from experience.  Soon, however, experience comes into play.  We learn that there are other impulses beside the dictates of conscience; that there are powers within us and without us ready to usurp the throne of conscience, and busy in tempting us to transfer our allegiance.  We learn that there are many things contrary to conscience, and therefore to be rejected, and utterly excluded, and many that can coexist with its supremacy only by being subjugated, as beasts of burthen; and others again, as, for instance, the social tendernesses and affections, and the faculties and excitations of the intellect, which must be at least subordinated.  The preservation of our loyalty and fealty under these trials and against these rivals constitutes the second sense of Faith; and we shall need but one more point of view to complete its full import.  This is the consideration of what is presupposed in the human conscience.  The answer is ready.  As in the equation of the correlative I and Thou, one of the twin constituents is to be taken as ‘plus’ will, the other as ‘minus’ will, so is it here:  and it is obvious that the reason or ’super’-individual of each man, whereby he is man, is the factor we are to take as ‘minus’ will; and that the individual will or personalizing principle of free agency (arbitrement is Milton’s word) is the factor marked ‘plus’