The clearest examples of sensation are furnished by the study of man, and are taken from cases where we perceive an external object. The object produces upon us an action, and this action is felt; only, in such cases, the fact of sensation comprises but a very small part of the event. It only corresponds, by definition, to the actual action of the object. Analysis after analysis has shown that we constantly perceive far beyond this actual action of objects. Our mind, as we say, outruns our senses. To our sensations, images come to attach themselves which result from sensations anteriorly felt in analogous circumstances. These images produce in us an illusion, and we take them for sensations, so that we think we perceive something which is but a remembrance or an idea; the reason being that our mind cannot remain in action in the presence of a sensation, but unceasingly labours to throw light upon it, to sound it, and to arrive at its meaning, and consequently alters it by adding to it. This addition is so constant, so unavoidable, that the existence of an isolated sensation which should be perceived without the attachment of images, without modification or interpretation, is well-nigh unrealisable in the consciousness of an adult. It is a myth. Let us, however, imagine this isolation to be possible, and that we have before us a sensation free from any other element. What is this sensation? Does it belong to the domain of physical or of moral things? Is it a state of matter or of mind?