  Acts are divided further into self-directable and non-self-directable. Self-directable acts are such that the subject toward whom they are directed may be identical with the subject of the act (as in cases of self-pity, self-hatred, etc.). Non-self-directable acts, on the other hand, such as forgiving or praying, demand an alien subject. A peculiarity of certain external and non-self-directable acts is that the relevant utterance must of necessity be not only directed toward a certain subject but also registered or grasped by this subject in a further act: a command must be received and understood by those to whom it is addressed (something which does not apply, for example, to an act of blessing or cursing). It is part of the essential structure of a command that it be an action of a subject which is spontaneous, intentional, non-self-directable and in need of being grasped by the subject towards whom it is addressed. The same holds also of requests, admonishments, questionings, informings, answerings, and many other types of act. (Reinach 1913, p. 707, Eng. pp. 19f.) Each social act constitutes an inner unity of deliberate execution and deliberate utterance. The experience is here impossible in the absence of the utterance. And the utterance for its part is not something that is added to the experience as an incidental extra; it stands in the service of the social act and is necessary in order that the latter should fulfill its announcing function.