It cannot be denied that we observe within ourselves, affections and operations, very unlike each other, and arising from distinct objects, and producing very different results. This has led to a distinction of faculties, and in some degree, to a separation of their functions, so as to prevent them from mixing together and being confounded. But there can be no doubt that all the affections and operations of the soul are, as consciousness reveals, bound to a common centre. Whatever becomes of the distinction of the faculties among themselves, it is very certain, as consciousness tells us, that it is one and the same being that thinks, feels, desires, acts, or suffers: it is certain that this same consciousness reveals to us the intimate communication of all the operations of the soul. We instantaneously reflect upon the impression received; we instantaneously experience an agreeable or disagreeable sensation in consequence of a reflection which occurs to us: we reflect upon the will; we seek or repudiate the object of our thought; there is, so to speak, within us a boiling spring of phenomena of different kinds, all interlinked, modified, produced, reproduced, and mutually influenced by each other in their incessant communication. We are conscious of all these; we encounter them all in one common field, which is the subject that experiences them. What necessity, then, is there to imagine intermediate beings in order to bring the faculties of the soul into communication with each other? Why may it not with its activity, called understanding, occupy itself immediately with sensible representations and affections and with all that is in its consciousness? Supposing this consciousness in its indivisible unity to comprise all the variety of internal phenomena, it does not therefore follow that the intellectual activity of the soul cannot be referred to whatever it contains of active or receptive, without its being necessary to imagine species to serve as courtiers between the faculties, to announce to one what has taken place in the other. 126. The _acting intellect_ of the Aristotelians, admissible in sound philosophy so far as it denotes an activity of the mind applied to sensible representations, does not seem alike admissible, if it be supposed to be the producer of new representations distinct from the intellectual act itself. The understanding is all activity; the receptivity of the soul has nothing to do with it, but to proportion its materials; and the conceptions elaborated in presence of these materials, seem to be nothing else than the exercise of this same activity, subject on the one hand to the conditions required by the thing understood, and subordinated on the other hand to the general conditions of every intelligence.