Bergson’s solution of Zeno’s paradoxes is another detail of this chapter which is of a good deal of interest; but it applies no new principle to the support of the impossibility of counting psychic facts. Without a clearer conception of the commerce or intersection between time and space, which he characterizes only by the name of “simultaneity,” his reply to Zeno leaves the question of the divisibility of time as problematic as ever. Achilles out-strips the tortoise, he says, “because each of Achilles’ steps and each of the tortoise’s steps are indivisible acts in so far as they are movements, and are different magnitudes in so far as they are space.”[114] They are indivisible in the same sense in which a living organism is indivisible: if you divide them, no division _is_ a part of that which _was_. But the trouble is that they _are divisible_ also in the same sense in which the organism is divisible. It is the most extravagant of assumptions that analysis of a living body into right and left etc.--which, to be sure, is serviceable to activity upon it--is, because of its service to action, not a character of the object itself. And of motion the same sort of analysis is a patent fact of experience: there is an earlier, middle and latter phase. The possibility of this patent fact is the crux of the problem. No extant answer to Zeno is satisfactory to everybody. I shall refer the reader to Professor Fullerton’s treatment of the paradoxes, in Chapter XI of his _System of Metaphysics_, as the solution which seems to me to be at the same time the most closely related of any that I know, to Bergson’s, and free of Bergson’s error. Bergson’s solution has at least this element of truth, that Zeno confuses the space traversed with something else concerned in every case of motion. Fullerton makes a distinction between any actual experience of space or time, and the possibility of indefinitely magnified substitutes for such experience; and shows a way in which motion can be relegated to the former (“apparent” space) and denied to the latter (“real” space) without either denying reality to motion or infinite divisibility to real space and time.