1. Must thought, and self-consciousness imply being composed of
different parts, and on their mutual contemplation? Must that which is
absolutely simple be unable to turn towards itself, to know itself? ls
it, on the contrary, possible that for that which is not composite to
know itself? Self-consciousness, indeed, does not necessarily result
from a thing's knowing itself because it is composite, and that one of
its parts grasps the other; as, for instance, by sensation we perceive
the form and nature of our body. In this case the whole will not be
known, unless the part that knows the others to which it is united also
knows itself; otherwise, we would find the knowledge of one entity,
through another, instead of one entity through itself.