6. It is very obvious that at the first step, the statue must take a great leap. Close upon the apparent simplicity of the sensible phenomenon, _reflection_, one of those acts which suppose the intellect already well developed, is introduced. First the statue believes itself something; it believes itself the odor; next consciousness of itself in relation to the impression it has just received, is attributed to it; then it is made to form a kind of judgment, whereby it affirms the identity of itself with the sensation. This, however, is impossible, unless we have something besides bare sensation; but we neither have nor can have at this stage any thing beyond this purely passive impression, an isolated phenomenon, upon which there can be no reflection of any kind whatever; and the statue can have no other reflection of itself than this sensation, which in the reflective order has no title to be so called. Condillac's hypothesis rigorously applied, presents only a phenomenon leading to nothing; and the moment he leaves sensation to develop it, he admits an activity in the mind distinct and very different from sensation, which destroys his whole system. The statue confined to the sensation of smell will never believe itself smell; such a belief is a judgment, and supposes comparison, no trace of which can be discovered in the sensible phenomenon, considered in all its purity, as Condillac requires in his hypothesis. He begins his analytical investigations by introducing conditions which he at the same time supposes to be eliminated. He undertakes to explain every thing by sensation alone, and his first step is to amalgamate sensation with operations of a very different order. 7. Condillac calls the capacity of feeling, when applied to the impression received, attention. So if there be but one sensation, there can be but one attention. If various sensations succeeding each other leave some trace in the memory of the statue, the attention will, when a new sensation is presented, be divided between the present and the past. The attention directed at one and the same time to two sensations becomes comparison. Similarities and differences are perceived by comparison, and this perception is a judgment. All this is done with sensations alone; therefore attention, memory, comparison, and judgment are nothing but sensations transformed. In appearance nothing clearer, more simple, or more ingenuous; in reality nothing more confused or false. 8. First of all, this definition of attention is not exact. The capacity of feeling, by the very fact of being in exercise, is applied to the impression. It does not feel when the sensitive faculty is not in exercise, and this is not in exercise except when applied to the impression. Consequently, attention would be nothing but the act of feeling; all sensation would be attention, and all attention sensation; a meaning which no one ever yet gave to these words.