Such determinism is the associationistic conception of mind as an assemblage of distinct, coexistent elements of which the strongest exerts a preponderant influence on the others. Their organization is a mechanical system, and their operations obey the laws of mechanical causation. As relative (_i. e._ quantitative) intensity is to absolute, qualitative intensity, as juxtaposited multiplicity is to interpenetrating multiplicity, so is determinate organization to organization by free evolution. The categories magnitude, number and cause apply to space. The difference, for Bergson, between space and time is, as we have seen, so absolute that it hardly expresses his theory aright to say that to the above three characters of space three temporal characters _correspond_. Reason seems lacking for any correspondence whatever. This is certain, at any rate: that when intellect makes time an object, and sees it greater or less, divisible and regularly consequential, three things are true about the real, non-objective nature of time, each of which truths manifests itself to intellect, but wrongly, erroneously. Moreover, it is plainly by reasoned, analytic discourse that Bergson discovers that the above intellectual manifestations of time’s essence are false. One discovers, furthermore, by this conceptual process, just how they are false, and corrects them with a result so conceptually precise and intelligible that, instead of these three characters falsely spatial, other three are determined as truly temporal. Instead of magnitude, quality has in this way been substituted; instead of multiplicity, indivisible variousness. For cause, the last chapter of the _Essai_ substitutes freedom. We should now be well prepared for divining the nature of the freedom which is consciousness, or more generally, life. The organization of the facts of a given consciousness is such that the person is focally entire in any one of them, even as the entire body functions in each of its functions (cf. page 20). The determinate type of organization is analogous to the mechanically actuated manikin, not to the natural man, even though those fragments which build up the structure of the associationist soul are forces; for these forces are mutually distinct parts of the soul, whose union in it, and so whose interaction, depends on some principle extrinsic to any of them and is thus wholly determined from without. In the developmental type of organization, on the contrary, the _wholeness_ of action is its freedom, rather than independence of what is not itself. Although such independence seems to belong to it, as well, what Bergson is interested to emphasize about the freedom of the free action is that it is the expression of the entire person.