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". . . there is direct awareness of other minds. One intuits . . . the pleasant and unpleasant feelings of one's own bodily cells. They in their vastly inferior fashion feel our feelings, and, analogously, we feel God's feelings; and God in vastly, indeed ideally, superior fashion feels ours" (PCH: 617).

Wiki Markup*". . . we intuit \ [dynamic singulars\] directly in our own case except in dreamless sleep, and by easy analogy perceive in the other higher animals. The analogy applies to single-celled animals and plants and to animal and plant cells, but probably not to multicellular plants, and surely not to mountains. Psychicalism extends it \ [*{*}{_}sc{_}{*}*. the analogy\] below cells to molecules, atoms, and particles, but not to crystals" (*{*}{_}PCH{_}{*}*: 679).*

"We must . . . find analogies between the divine, which we do not obviously experience as such, and things that we do obviously so experience, for instance, persons and other higher animals" (PCH: 598).

Wiki Markup*". . . theism is transempirical, though remaining experiential. Without percepts there are no concepts, and no percept could compell \ [*{*}{_}sic{_}{*}*\] most of us to believe in the existence of God" (*{*}{_}PCH{_}{*}*: 596).*

The contradiction between these statements is evidently this: on the one hand, there is the claim that we have a direct awareness or intuition of minds other than our own -- those constituting our own bodily cells and, presumably, that constituting God; on the other hand, there is the (implied) claim that we directly intuit dynamic singulars only in our own case, although we perceive, or experience, them in the case of others, albeit not directly, but by analogy.

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