But, for the present, let us hear the doctrine. To my thinking, it is Bergson’s best work, and full of illuminating suggestion. To the radical dualist, it should be completely satisfactory. As an adherent of a certain double-aspect conception of the body-mind relation, I shall eventually propose a correction and completion, very radical, certainly, but all that is necessary to make Bergson’s treatment of this problem of the highest interest and value to myself. The body, then, in Bergson’s theory, yes, the brain itself, is no producer, repository nor reproducer of any element of consciousness. The body is a center of reaction, and nothing else. “The size, shape, even the color, of external objects is modified according as my body approaches or recedes from them, ... the strength of an odour, the intensity of a sound, increases or diminishes with distance; finally, ... this very distance represents, above all, the measure in which surrounding bodies are insured, in some sort, against the immediate action of my body. In the degree that my horizon widens, the images which surround me seem to be painted upon a more uniform background and become to me more indifferent. The more I narrow this horizon, the more the objects which it circumscribes space themselves out distinctly according to the greater or less ease with which my body can touch and move them. They send back, then, to my body, as would a mirror, its eventual influence; they take rank in an order corresponding to the growing or decreasing powers of my body. _The objects which surround my body reflect its possible action upon them._”[130] Cut a sensory nerve, and the reactive process is destroyed, and with it, perception. “Change the objects, or modify their relation to my body, and everything is changed in the interior movements of my perceptive centres. But everything is also changed in ‘my perception.’ My perception is, then, a function of these molecular movements; it depends upon them.”[131] “What then are these movements?... they are, within my body, the movements intended to prepare, while beginning it, the reaction of my body to the action of external objects ... they foreshadow at each successive moment its virtual acts.”[132] It may seem that my reaction to a body is the same whether I perceive it visually or tactually or otherwise. But movements externally identical may differ internally; there is a different organization of the same gross function with different microscopic functions. The _meaning_ has ultimately an important sameness, since meaning is a function of biological adjustment. But different inner organizations are still the explanation of different ways of perceiving what is, in all biologically important respects, the same object.