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this case the existence is objective in character； and the outcome of the physiognomical
observation is that self…consciousness treats precisely this its reality as something indifferent。 This
indifference disappears in the fact that this very state of being reflected into self is itself active upon
the other： thereby that existence occupies and maintains a necessary relation to self…consciousness。
But to operate effectually on that existence it must itself have a being； though not properly
speaking an objective being； and it must be set forth as being this organ。
In ordinary life； anger； e。g。 as an internal action of that sort； is located in the liver。 Plato （7） even
assigns the liver something still higher； something which to many is even the highest function of all；
viz。 prophesying； or the gift of uttering in an irrational manner things sacred and eternal。 But the
process which the individual has in his liver； heart； and so on； cannot be regarded as one wholly
internal to the individual； wholly reflected into his self； rather his process is there （viz。 in the liver；
etc。） as something which has already become bodily and assumes a physical animal existence；
reacting on and towards external reality。
The nervous system； on the other hand； is the immediate stability of the organism in its process of
movement。 The nerves themselves； no doubt； are again organs of that consciousness which from
the first is immersed in its outward impulses。 Brain and spinal cord； however； may be looked at as
the immediate presence of self…consciousness； a presence self…contained； not an object and also
not transient。 In so far as the moment of being； which this organ has； is a being for another； is an
objective existence； it is a being that is dead； and is no longer the presence of self…consciousness。
This self…contained existence； however； is by its very nature a fluent stream； wherein the circles
that are made in it immediately break up and dissolve； and where no distinction is expressed as
permanent or real。 Meanwhile； as mind itself is not an abstractly simple entity； but a system of
processes； wherein it distinguishes itself into moments； but in the very act of distinguishing remains
free and detached； and as mind articulates its body as a whole into a variety of functions； and
designates one particular part of the body for only one function： — so too one can represent to
oneself the fluent state of its internal existence ＇its existence within itself＇ as something that is
articulated into parts。 Moreover； it seems bound to be thought of in this way； because the
self…reflected being of mind in the brain itself is again merely a middle term between its pure
essential nature and its bodily articulation； an intermediate link； which consequently must partake
of the nature of both； and thus in respect of the latter must also again have in it actual articulation。
The psycho…organic being has at the same time the necessary aspect of a stable subsistent
existence。 The former must retire； qua extreme of self…existence； and have this latter as the other
extreme over against it； an extreme which is then the object on which the former acts as a cause。 If
now brain and spinal cord are that bodily self…existence of mind； the skull and vertebral column
form the other extreme separated off； viz。 the solid fixed stable thing。
When； however； any one thinks of the proper place where mind exists； it is not the back that
occurs to him； but merely the head。 Since this is so； we can； in examining a form of knowledge like
what we are at present dealing with； content ourselves with this reason — not a very bad one in the
present case — in order to confine the existence of mind to the skull。 Should it strike any one to
take the vertebral column for the seat of mind； in so far as by it too knowledge and action
doubtless are sometimes partly induced and partly educed； this would prove nothing in defence of
the view that the spinal cord must be taken as well for the indwelling seat of mind； and the
vertebral column for the existential counterpart； because this proves too much。 For we may bear in
mind that there are also other approved external ways for getting at the activity of mind in order to
stimulate or inhibit its activity。
The vertebral column； then； if we like； drops rightly out of account； and it is as well made out as
many another doctrine of the philosophy of nature that the skull alone does not indeed contain the
〃organs〃 of mind （but its existent embodiment）。 For this was previously excluded from the
conception of this relation； and on that account the skull was taken for the aspect of existence； or；
if we may not be allowed to recall the conception involved； then experience unquestionably
teaches that； as we see with the eye qua organ； so it is not with the skull that we commit murder；
steal； write poetry； etc。
We must on that account refrain from using the expression 〃organ〃 also when speaking of that
significance of the skull which we have still to mention。 For although it is a common thing to hear
people say； that to reasonable men it is not words but facts that really matter； yet that does not
give us permission to describe a thing in terms not appropriate to it。 For this is at once stupidity
and deceit； pretending merely not to have the right 〃word〃； and biding from itself that in reality it
has not got hold of the fact itself； the notion。 If the latter were there； it would soon find the right
word。
What has been here determined is； in the first instance； merely that just as the brain is the caput
vivum； the skull is the caput mortuum。
It is in this ens mortuum； then； that the mental processes and specific functions of the brain would
have to find their external reality manifested； a reality which is none the less in the individual
himself。 For the relation of those processes and functions to what； being an ens mortuum； does
not contain mind indwelling within it； there is offered； in the first instance； the external and
mechanical relation defined above； so that the organs proper — and these are in the brain — here
press the skull out round； there make it broad； or force it flat； or in whatever way we care to state
the effect thus exerted。 Being itself a part of the organism； it must be supposed to have in it too； as
is the case in every bone； an active； living； formative influence； so that； from this point of view； it
really； from its side； presses the brain； and fixes its external boundary — which it is the better able
to do being the harder。 In that case； however； the relation of the activity of the one to the other
would always maintain the same character； for whether the skull is the determining factor or the
factor determined； this would effect no alteration in the general causal connexion； only that the
skull would then be made the immediate organ of self…consciousness； because in it qua cause the
aspect of existence…for…self would find expression。 But； since self…existence in the sense of organic
living activity belongs to both in the same manner； the causal connexion between them in point of
fact drops altogether。
This development of the two； howeve