have been produced. The difference in all these cases between the repetitions of the same stimuli was that the later ones became added to the earlier ones, so that the state of consciousness produced by, or which was concomitant with, these external stimuli was a different state in each case. This is the duration of the intelligently acting animal: it is not merely memory, but memory and the accumulation of all its past modes of responding to changes in its environment, whether these modes of response were conscious ones (as in the case of an intelligently performed or “learned” action), or unconscious ones (as, for instance, in the case of the acquirement of immunity by an animal which had become able to resist disease). It is not merely the experience of the individual organism, but also all the experience of those things which were done or experienced by the ancestry of the organism, and which were transmitted by heredity to the progeny. Motor habits are formed, so that much the same series of muscular actions are carried out when a stimulus formerly experienced is again experienced. Pure memory remains, so that the images of past things and actions somehow persist in our consciousness. Physical analogy suggests that these images are inscribed on the substance of the brain or are stored away in some manner; but, apart from the incredible difficulty of imagining a mechanism competent for this purpose, it is obvious that we thus apply to the investigation of our consciousness (which is an intensive multiplicity), the concept of extension which can only apply in all its strictness to the things outside ourselves on which we are able to act. All these motor habits, functional reactions, and memory images are our duration or accumulated experience. The motor habits and those functional habitual reactions of other parts of the body than the sensori-motor system are the basis of our actions, but the memory images are, so to speak, pressed back into that part of our organisation which does not emerge into consciousness. Only so much of them as bear on the situation in which we, for the moment, find ourselves and which may therefore influence our actions, flash out into consciousness. As “dreamers” we indulge ourselves in the luxury of becoming conscious of these memory images, but as “men of action” we sternly repress them, or so much of them as do not assist us in the actions that we are performing. Yet it is in the experience of each of us that, in spite of this continual inhibition, parts of our memories slip through the barriers of utility and surreptitiously remind us of all that we have been and thought. * * * * *