There is an inner world of thoughts, feelings, intentions, and perceptions and an outer world of events and signs but since the outer world only affects us through our experience of it the outer world must be inside the inner world, and the true inner world must be quite unlike, must have an entirely different form to, the inner world as defined in subjectivity, that is, defined through its own folkways. The inner world is fleeting and unreliable, it contains no clearly defined objects and such objects as there are are patently affected by the condition of the body and so require continual correction in order to be of any utility. The stable objects of the outer world form a better basis for understanding the conditioning of inner experience than any of the inner contents themselves which always have a secondary character as meanings even if they are unmediated as events. In fact the only effectiveness of the inner world is in its meanings and meanings are always founded on systems drawn from the outer world. Event and meaning are so far apart in the inner world that they can only be brought into some rough alignment by way of the outer world. The inevitable conclusion being that the inner world is contained in the outer world. But again, the outer world as meaningful is nothing but the human world, and the human world is a precipitate, a sort of coral, built up by myriads of historical achievements of the inner world. The history does not belong to our individual inner world but to the collective inner worlds of us and our ancestors. So, as long as we grant that both individuality and time are dissolved in the true inner world, we again find the outer world to be inside the inner world. However, the world-building achievements of the inner world are creative acts and these have no inner strength or lasting efficacy unless directed at an obdurate outer world, unless they are in some sense the (self-)sacrifice of the inner world.