produce the same impression upon you? All your sensations, all your ideas, appear to you refreshed by it; it is like a new childhood." (Loc. cit., page 6.) There is here none of the homogeneity which is the property of magnitude, and the necessary condition of measurement, giving a view of the less in the bosom of the more. The element of number has vanished, and with it numerical multiplicity extended in space. Our inner states form a qualitative continuity; they are prolonged and blended into one another; they are grouped in harmonies, each note of which contains an echo of the whole; they are encircled by an innumerable degradation of halos, which gradually colour the total content of consciousness; they live each in the bosom of his fellow. "I am the scent of roses," were the words Condillac put in the mouth of his statue; and these words translate the immediate truth exactly, as soon as observation becomes naive and simple enough to attain pure fact. In a passing breath I breathe my childhood; in the rustle of leaves, in a ray of moonlight, I find an infinite series of reflections and dreams. A thought, a feeling, an act, may reveal a complete soul. My ideas, my sensations, are like me. How would such facts be possible, if the multiple unity of the ego did not present the essential characteristic of vibrating in its entirety in the depths of each of the parts descried or rather determined in it by analysis? All physical determinations envelop and imply each other reciprocally. And the fact that the soul is thus present in its entirety in each of its acts, its feelings, for example, or its ideas in its sensations, its recollections in its percepts, its inclinations in its obvious states, is the justifying principle of metaphors, the source of all poetry, the truth which modern philosophy proclaims with more force every day under the name of immanence of thought, the fact which explains our moral responsibility with regard to our affections and our beliefs themselves; and finally, it is the best of us, since it is this which ensures our being able to surrender ourselves, genuinely and unreservedly, and this which constitutes the real unity of our person.