"The apparent discontinuity of psychological life is due, then, to the fact that our attention is concentrated on it in a series of discontinuous acts; where there is only a gentle slope, we think we see, when we follow the broken line of our attention, the steps of a staircase. It is true that our psychological life is full of surprises. A thousand incidents arise which seem to contrast with what precedes them, and not to be connected with what follows. But the gap in their appearances stands out against the continuous background on which they are represented, and to which they owe the very intervals that separate them; they are the drumbeats which break into the symphony at intervals. Our attention is fixed upon them because they interest it more, but each of them proceeds from the fluid mass of our entire psychological existence. Each of them is only the brightest point in a moving zone which understands all that we feel, think, wish; in fact, all that we are at a given moment. It is this zone which really constitutes our state. But we may observe that states defined in this way are not distinct elements. They are an endless stream of mutual continuity." And do not think that perhaps such a description represents only or principally our life of feeling. Reason and thought share the same characteristic, as soon as we penetrate their living depth, whether it be a question of creative invention or of those primordial judgments which direct our activity. If they evidence greater stability, it is in permanence of direction, because our past remains present to us. For we are endowed with memory, and that perhaps is, on the whole, our most profound characteristic. It is by memory we enlarge ourselves and draw continually upon the wealth of our treasuries. Hence comes the completely original nature of the change which constitutes us. But it is here that we must shake off familiar representations! Common-sense cannot think in terms of movement. It forges a static conception of it, and destroys it by arresting it under pretext of seeing it better. To define movement as a series of positions, with a generating law, with a time-table or correspondence sheet between places and times, is surely a ready-made presentation. Are we not confusing the trajectory and its performance, the points traversed and the traversing of the points, the result of the genesis of the result; in short, the quantitative distance over which the flight extends, and the qualitative flight which puts this distance behind it? In this way the very mobility which is the essence of movement vanishes. There is the same common mistake about time. Analytic and synthetic thought can see in time only a string of coincidences, each of them instantaneous, a logical series of relations. It imagines the whole of it to be a graduated slide-rule, in which the luminous point called the present is the geometrical index.