of conscious states as separated from one another and as spread out like "things," in a fictitious, homogeneous medium to which we give the name Time. Bergson says, "At any rate, we cannot finally admit two forms of the homogeneous, Time and Space, without first seeking whether one of them cannot be reduced to the other. Now, externality is the distinguishing mark of things which occupy space, while states of consciousness are not essentially external to one another and become so only by being spread out in Time regarded as a homogeneous medium. If, then, one of these two supposed forms of the homogeneous, viz., Time and Space, is derived from the other, we can surmise a priori that the idea of space is the fundamental datum. Time, conceived under the form of an unbounded and homogeneous medium, is nothing but the ghost of space, haunting the reflective consciousness." [Footnote: Time and Free Will, p. 98 (Fr. p. 75).] Bergson remarks that Kant's great mistake was to take Time as a homogeneous medium. [Footnote: Time and Free Will, p. 232 (Fr. p. 178).] Having asserted the falsity of the view of Time ordinarily held, Bergson proceeds to make clear to us his view of what Real Time is--an undertaking by no means easy for him, endeavouring to lay before us the subtleties of this problem, nor for us who endeavour to interpret his language and grasp his meaning. We are indeed here face to face with what is one of the most difficult sections of his philosophy. An initial difficulty meets us in giving a definite name to the Time which Bergson regards as so real, as opposed to the spatial falsity, masquerading as Time, whose true colours he has revealed. In the original French text Bergson employs the term duree to convey his meaning. But for the translation of this into English there is no term which will suffice and which will adequately convey to the reader, without further exposition, the wealth of meaning intended to be conveyed. "Duration" is usually employed by translators as the nearest approach possible in English. The inadequacy of language is never more keenly felt than in dealing with fundamental problems of thought. Its chief mischief is its all-too-frequent ambiguity. In the following remarks the original French term la duree will be used in preference to the English word "Duration."