And the sacred character which men thus attribute to themselves is not the product of a pure illusion either; like the notions of religious force and of divinity, the notion of the soul is not without a foundation in reality. It is perfectly true that we are made up of two distinct parts, which are opposed to one another as the sacred to the profane, and we may say that, in a certain sense, there is divinity in us. For society, this unique source of all that is sacred, does not limit itself to moving us from without and affecting us for the moment; it establishes itself within us in a durable manner. It arouses within us a whole world of ideas and sentiments which express it but which, at the same time, form an integral and permanent part of ourselves. When the Australian goes away from a religious ceremony, the representations which this communal life has aroused or re-aroused within him are not obliterated in a second. The figures of the great ancestors, the heroic exploits whose memory these rites perpetuate, the great deeds of every sort in which he, too, has participated through the cult, in a word, all these numerous ideals which he has elaborated with the co-operation of his fellows, continue to live in his consciousness and, through the emotions which are attached to them and the ascendancy which they hold over his entire being, they are sharply distinguished from the vulgar impressions arising from his daily relations with external things. Moral ideas have the same character. It is society which forces them upon us, and as the respect inspired by it is naturally extended to all that comes from it, its imperative rules of conduct are invested, by reason of their origin, with an authority and a dignity which is shared by none of our internal states: therefore, we assign them a place apart in our psychical life. Although our moral conscience is a part of our consciousness, we do not feel ourselves on an equality with it. In this voice which makes itself heard only to give us orders and establish prohibitions, we cannot recognize our own voices; the very tone in which it speaks to us warns us that it expresses something within us that is not of ourselves. This is the objective foundation of the idea of the soul: those representations whose flow constitutes our interior life are of two different species which are irreducible one into another. Some concern themselves with the external and material world; others, with an ideal world to which we attribute a moral superiority over the first. So we are really made up of two beings facing in different and almost contrary directions, one of whom exercises a real pre-eminence over the other. Such is the profound meaning of the antithesis which all men have more or less clearly conceived between the body and the soul, the material and the spiritual beings who coexist within us. Moralists and preachers have often maintained that no one can deny the reality of duty