In place of the terms "Self " and "ego," we may also use those of " Personality" and "individuality," with one reservation, however, for the "Self," as we shall explain later on, may denote something over and above the Personality. The Theosophists, who seem to have taken a delight in confusing their terminology, interpret the Personality and the individuality in a sense which is the exact opposite of that in which they should rightly be understood; it is the first which they identify with the "ego," and the second with the "Self." Previously, on the contrary, even in the West, whenever any distinction has been made between these two terms, the Personality has always been regarded as superior to the individuality and that is why we say that this is their normal relationship, which there is every reason to retain. Scholastic philosophy, in particular, has not overlooked this distinction, but it does not seem to have grasped its full metaphysical significance, nor to have extracted the most profound consequences which follow from it ; this is moreover what often occurs, even on occasions where Scholasticism shows the most remarkable similarity with certain portions of the Oriental doctrines. In any case, the Personality, metaphysically speaking, has nothing in common with what modern philosophers so often call the "human person," which is, in fact, nothing but the individuality pure and simple ; besides, it is this alone and not the Personality which can strictly be called human. In a general way, it appears that Westerners, even when they attempt to carry their views further than those of the majority, mistake for the Personality what is actually but the superior part of the individuality, or a simple extension of it [NA: M. Léon Daudet in certain of his works (L’Hérédo and Le Monde des Images) has distinguished in the human being between what he calls "self" (soi) and "ego" (moi); but both of these, as he conceives them, are for us equally included in the individuality and fall entirely within the scope of psychology which, whatever he may have supposed, is quite incapable of extending its sway so far as to include the Personality; however, the fact of having tried to establish such a distinction indicates a kind of presentiment which deserves to be pointed out as remarkable in an author who had no pretensions to be called a metaphysician.]: in these circumstances everything which is of the purely metaphysical order necessarily remains outside their comprehension. Man and His Becoming according to the Vedanta FUNDAMENTAL DISTINCTION BETWEEN THE SELF" AND THE "EGO"