For we have to live, I mean live our common daily life, with our body, with our customary mechanism rather than with our true depths. Our attention is therefore most often directed by a natural inclination to the practical worth and useful function of our internal states, to the public object of which they are the sign, to the effect they produce externally, to the gestures by which we express them in space. A social average of individual modalities interests us more than the incommunicable originality of our deeper life. The words of language besides offer us so many symbolic centres round which crystallise groups of motor mechanisms set up by habit, the only usual elements of our internal determinations. Now, contact with society has rendered these motor mechanisms practically identical in all men. Hence, whether it be a question of sensation, feeling, or ideas, we have these neutral dry and colourless residua, which spread lifeless over the surface of ourselves, "like dead leaves on the water of a pond." ("Essay on the Immediate Data," page 102.) Thus the progress we have lived falls into the rank of a thing that can be handled. Space and number lay hold of it. And soon all that remains of what was movement and life is combinations formed and annulled, and forces mechanically composed in a whole of juxtaposed atoms, and to represent this whole a collection of petrified concepts, manipulated in dialectic like counters. Quite different appears the true inner reality, and quite different are its profound characteristics. To begin with, it contains nothing quantitative; the intensity of a psychological state is not a magnitude, nor can it be measured. The "Essay on the Immediate Data of Consciousness" begins with the proof of this leading statement. If it is a question of a simple state, such as a sensation of light or weight, the intensity is measured by a certain quality of shade which indicates to us approximately, by an association of ideas and thanks to our acquired experience, the magnitude of the objective cause from which it proceeds. If, on the contrary, it is a question of a complex state, such as those impressions of profound joy or sorrow which lay hold of us entirely, invading and overwhelming us, what we call their intensity expresses only the confused feeling of a qualitative progress, and increasing wealth. "Take, for example, an obscure desire, which has gradually become a profound passion. You will see that the feeble intensity of this desire consisted first of all in the fact that it seemed to you isolated and in a way foreign to all the rest of your inner life. But little by little it penetrated a larger number of psychic elements, dyeing them, so to speak, its own colour; and now you find your point of view on things as a whole appears to you to have changed. Is it not true that you become aware of a profound passion, once it has taken root, by the fact that the same objects no longer