Hence there are finally two different selves, one of which is, as it were, the external projection of the other, its spatial and, so to speak, social representation. We reach the former by deep introspection, which leads us to grasp our inner states as living things, constantly _becoming,_ as states not amenable to measure, which permeate one another and of which the succession in duration has nothing in common with juxtaposition in homogeneous space. But the moments at which we thus grasp ourselves are rare, and that is just why we are rarely free. The greater part of the time we live outside ourselves, hardly perceiving anything of ourselves but our own ghost, a colourless shadow which pure duration projects into homogeneous space. Hence our life unfolds in space rather than in time; we live for the external world rather than for ourselves; we speak rather than think; we "are acted" rather than act ourselves. To act freely is to recover possession of oneself, and to get back into pure duration. [Sidenote: Kant clung to freedom, but put the self which is free outside both space and time.] Kant's great mistake was to take time as a homogeneous medium. He did not notice that real duration is made up of moments inside one another, and that when it seems to assume the form of a homogeneous whole, it is because it gets expressed in space. Thus the very distinction which he makes between space and time amounts at bottom to confusing time with space, and the symbolical representation of the ego with the ego itself. He thought that consciousness was incapable of perceiving psychic states otherwise than by juxtaposition, forgetting that a medium in which these states are set side by side and distinguished from one another is of course space, and not duration. He was thereby led to believe that the same states can recur in the depths of consciousness, just as the same physical phenomena are repeated in space; this at least is what he implicitly admitted when he ascribed to the causal relation the same meaning and the same function in the inner as in the outer world. Thus freedom was made into an incomprehensible fact. And yet, owing to his unlimited though unconscious confidence in this inner perception whose scope he tried to restrict, his belief in freedom remained unshakable. He therefore raised it to the sphere of noumena; and as he had confused duration with space, he made this genuine free self, which is indeed outside space, into a self which is supposed to be outside duration too, and therefore out of the reach of our faculty of knowledge. But the truth is that we perceive this self whenever, by a strenuous effort of reflection, we turn our eyes from the shadow which follows us and retire into ourselves. Though we generally live and act outside our own person, in space rather than in duration, and though by this means we give a handle to the law of causality, which binds the same effects to the same causes, we can