The idea of personal IDENTITY, and the idea of TIME, two very remarkable states of consciousness, will be very carefully examined hereafter. But for the more ready understanding of what is necessary to be adduced in expounding those complicated cases of association, some other phenomena of the mind will first be explained. What is to be understood by that BELIEF which is said to accompany MEMORY, will be seen in the next chapter, where all the different cases of belief will be resolved into their elements.[94] [Editor's footnote 94: The only difficulty about Memory, when once the laws of Association are understood, is the difference between it and Imagination; but this is a difference which will probably long continue to perplex philosophers. The author finds in Memory, besides the idea of the fact remembered, two other ideas: "the idea of my present self, the remembering self, and the idea of my past self, the remembered or witnessing self:" and a supposed rapid repetition in thought, of the whole of the impressions which I received between the time remembered and the {340} time of remembering. But (apart from the question whether we really do repeat in thought, however summarily, all this series) explaining memory by Self seems very like explaining a thing by the thing. For what notion of Self can we have, apart from Memory? The fact of remembering, i.e. of having an idea combined with the belief that the corresponding sensation was actually felt by me, seems to be the very elementary fact of Self, the origin and foundation of the idea; presupposed in our having the very complex notion of a Self, which is here introduced to explain it. As, however, the author admits that the phenomenon of Belief, and the notions of Time and of Personal Identity, must be taken into account in order to give a complete explanation of Memory, any further remarks had better be deferred until these subjects have been regularly brought under our consideration.--_Ed._] {341} CHAPTER XI. BELIEF. "Cette recherche peut infiniment contribuer aux progrès de l'art de raisonner; elle le peut seule développer jusques dans ses premiers principes. En effet, nous ne découvrirons pas une manière sûre de conduire constamment nos pensées; si nous ne savons pas comment elles se sont formées."--_Condillac_, _Traité des Sensations_, p. 460. IT is not easy to treat of MEMORY, BELIEF, and JUDGMENT, separately. For, in the rude and unskilful manner in which naming has been performed, the states of consciousness, marked by those terms, are not separate and distinct. Part of that which is named by MEMORY is included under the term BELIEF; and part of that which is named by JUDGMENT, is also included under the name BELIEF. BELIEF, therefore, instead of having a distinct province to itself, encroaches on the provinces both of MEMORY, and JUDGMENT; from which great confusion has arisen.