This sundering, in Bergson’s theory of reality, of what rightly is one, is already implied, in his theory of knowledge, in the mutual exclusion of the two cognitive modes, intuition and conception. The predicaments into which philosophy falls in reasoning conceptually (and there is no other reasoning) about the subjective “world,” are due. Bergson thinks, not to faults in the use of logic, but to an essential incongruity between the matter and the logical mode of being conscious of it. But such an essential incongruity between any mode of consciousness and what it is aware of would imply that the _modes_ of consciousness, on the one hand, are _parts_ of consciousness, of which accordingly, you can have one without the other (theoretically if not actually); and, on the other hand, there is the corresponding implication for ontology, that what consciousness is aware of is also composed of two parts, which match, respectively, the parts of consciousness. Divide consciousness into two parts, then divide what it is aware of into two parts; suppose that each of your parts of consciousness suits one, and not the other, of your two parts of what it is aware of--all this is necessary before there can be any possibility of incongruous mismatching between consciousness and being. Therefore uneasiness about this incongruity, the very motive of intuitionism, presupposes first the sharpest conceptual treatment of the subjective “world,” and then the flagrant reification of the resulting abstractions. In other words, the indispensable precondition of dialectical defense of intuitionism is an intellectualism of the “vicious” type. * * * * * The first chapter of the _Essai_ having criticized the application of magnitude to consciousness, and found that psychological intensity has nothing quantitative about it, the second chapter proceeds with an analogous criticism of number, and finds that psychological variousness has nothing plural about it. The multiplicity of material objects is number or plurality; the variousness of the facts of mind is nothing of the sort. Numerical multiplicity is distinct and objective, given or thought in space; subjective variousness is indistinct and compenetrating. The medium of the facts of consciousness being lapsing duration, and not extension, they are never simultaneous in the same consciousness. But then they cannot be counted; to count is to have things together, simultaneously. That, again, is to have them in space. And that, finally, is to have them as objects. Now, the essential nature of psychic facts is to be subjective and not objective. If, therefore, you find yourself counting facts within a consciousness, you are deluded; they cannot be what you take them for; they can only be (spatial) _objects_, symbols by which you are representing facts that are not objective,--because they are subjective!--and not spatial but temporal.