How are we to understand a consciousness destitute of activity and consequently without connection with reality, a kind of phosphorescence which emphasises the lines of vibration in the brain, and renders in miraculous duplicate, by its mysterious and useless light, certain phenomena already complete without it? One day Mr Bergson came down into the arena of dialectic, and, talking to his opponents in their own language, pulled their "psycho-physiological paralogism" to pieces before their eyes; it is only by confounding in one and the same argument two systems of incompatible notations, idealism and realism, that we succeed in enunciating the parallelist thesis. This reasoning went home, all the more as it was adapted to the usual form of discussions between philosophers. But a more positive and more categorical proof is to be found all through "Matter and Memory". From the precise example of recollection analysed to its lowest depths, Mr Bergson completely grasps and measures the divergence between soul and body, between mind and matter. Then, putting into practice what he said elsewhere about the creation of new concepts, he arrives at the conclusion--these are his own expressions--that between the psychological fact and its counterpart in the brain there must be a relation sui generis, which is neither the determination of the one by the other, nor their reciprocal independence, nor the production of the latter by the former, nor of the former by the latter, nor their simple parallel concomitance; in short, a relation which answers to none of the ready-made concepts which abstraction puts at our service, but which may be approximately formulated in these terms: ("Report of the French Philosophical Society", meeting, 2nd May 1901.) "Given a psychological state, that part of the state which admits of play, the part which would be translated by an attitude of the body or by bodily actions, is represented in the brain; the remainder is independent of it, and has no equivalent in the brain. So that to one and the same state of the brain there may be many different psychological states which correspond, though not all kinds of states. They are psychological states which all have in common the same motor scheme. Into one and the same frame many pictures may go, but not all pictures. Let us take a lofty abstract philosophical thought. We do not conceive it without adding to it an image representing it, which we place beneath.