We will begin with the prince of idealists, Berkeley. "'Everything you know or conceive other than spirits,' says Philonous to Hylas, 'is but your ideas; so then when you say that all ideas are occasioned by impressions made in the brain, either you conceive this brain or you do not. If you conceive it, you are in that case talking of ideas imprinted in an idea which is the cause of this very idea, which is absurd. If you do not conceive it, you are talking unintelligibly, you are not forming a reasonable hypothesis.' 'How can it be reasonable,' he goes on to say, 'to think that the brain, which is a sensible thing, _i.e._ which can be apprehended by the senses--an idea consequently which only exists in the mind--is the cause of our other ideas?'"[47] Thus, in the reasoning of Berkeley, the function of the brain cannot explain the production of ideas, because the brain itself is an idea, and an idea cannot be the cause of all our other ideas. M. Bergson's argument is quite similar, although he takes a very different standpoint from that of idealism. He takes the word image in the vaguest conceivable sense. To explain the meaning of this word he simply says: "images which are perceived when I open my senses, and unperceived when I close them." He also remarks that the external objects are images, and that the brain and its molecular disturbances are likewise images. And he adds, "For this image which I call cerebral disturbance to generate the external images, it would have to contain them in one way or another, and the representation of the whole material universe would have to be implicated in that of this molecular movement. Now, it is enough to enunciate such a proposition to reveal its absurdity."[48] It will be seen that this reasoning is the same as Berkeley's, though the two authors are reasoning on objects that are different; according to Berkeley, the brain and the states of conscience are psychical states; according to Bergson, the definition of the nature of these two objects designated by the term image is more comprehensive, but the essential of his argument is independent of this definition. It is enough that the two terms should be of similar nature for one to be unable to generate the other. My own argument in its turn comes rather near the preceding ones. For the idea of Berkeley, and the image of Bergson, I substitute the term matter. I say that the brain is matter, and that the perception of any object is perception of matter, and I think it is not easy to explain how from this brain can issue this perception, since that would be to admit that from one matter may come forth another matter. There is certainly here a great difficulty.