The attempt is equally hopeless whether the state in question be simple or complex. Bergson attempts, but fails,[103] to prove that magnitude is a character peculiar to space, and that homogeneity and space are two names for the same conception. Two odors, two sounds are _more_ than one, however; and that homogeneity in them by virtue of which they are more, and two, is not space. Bergson would object that number itself, the twoness of the odors or sounds, is indeed a spatial attribute falsely imputed to them. They are not plural, in themselves; it is conceptualization that accounts for the plurality imputed to them. One evolves continuously, in the flow of consciousness, out of the other. It would be a sufficient answer that such a doctrine contradicts itself in every breath by the terms necessary to any utterance of it,--such terms as sounds, they, them, one, the other--all imputing to the objects of discussion the plurality which it tries to deny. And to fall back on the disabilities of language, due to its being the work of intellect, is only to declare one’s philosophy ineffable. But not only ineffable--unthinkable. Yes, Bergson would admit, unthinkable in the narrow sense of conceptual thought, but not unknowable to immediate intuition. The final rejoinder, I think, is that immediacy is a vanishing-point, a limiting conception of the relation between subject and object, a phase of consciousness in which to use the mathematical analogy, the “coefficient” of consciousness vanishes into zero. We return later in this essay to the amplifying of this point.[104] In brief, if there is no _distinction_ between subject and object, there is no object (as, likewise, no subject, of course); hence, no truth; and Bergson could not have made these ineffable discoveries _about_ the sounds and odors, for he could not have discovered themselves.