The relativity of knowledge is therefore not final. In unmaking what our needs have made we re-establish intuition in its original purity, and resume contact with reality. ("Matter and Memory", page 203.) That is how things are really presented. Here we are confronted by the moving continuity of images. Pure perception is complete perception. From it we pass to ordinary perception by diminution, throwing shadows here and there: the reality perceived by common-sense is nothing else actually than universal interaction rendered visible by its very interruption at certain points. Whence we have this double conclusion already formulated higher up: the relation of perception to matter is that of the part to the whole, and our consciousness is rather limited than relative. It must be stated that primarily we perceive things in themselves, not in us; the subjectivity of our current perception comes from our work of outlining it in the bosom of reality, but the root of pure perception plunges into full objectivity. If, at each point of matter, we were to succeed in possessing the stream of total interaction of which it marks a wave, and if we were to succeed in seeing the multiplicity of these points as a qualitative heterogeneous flux without number or severance, we should coincide with reality itself. It is true that such an ideal, while inaccessible on the one hand, would not succeed on the other without risk to knowledge; in fact, says Mr Bergson, ("Matter and Memory", page 38.) "to perceive all the influences of all the points of all bodies would be to descend to the state of material object." But a solution of this double difficulty remains possible, a dynamic and approximate solution, which consists in looking for the absolute intuition of matter in such a mobilisation of our perspective faculties that we become capable of following, according to the circumstances, all the paths of virtual perception of which the common anxiety for the practical has made us choose one only, and capable of realising all the infinitely different modes of qualification and discernment. But we have still to see how this "complete experience" can be practically thought. IV. Critique of Language. The perception of reality does not obtain the full value of knowledge, except when once socialised, once made the common property of men, and thereby also tested and verified.