It follows from this analysis that space alone is homogeneous, that objects in space form a discrete multiplicity, and that every discrete multiplicity is got by a process of unfolding in space. It also follows that there is neither duration nor even succession in space, if we give to these words the meaning in which consciousness takes them: each of the so-called successive states of the external world exists alone; their multiplicity is real only for a consciousness that can first retain them and then set them side by side by externalizing them in relation to one another. If it retains them, it is because these distinct states of the external world give rise to states of consciousness which permeate one another, imperceptibly organize themselves into a whole, and bind the past to the present by this very process of connexion. If it externalizes them in relation to one another, the reason is that, thinking of their radical distinctness (the one having ceased to be when the other appears on the scene), it perceives them under the form of a discrete multiplicity, which amounts to setting them out in line, in the space in which each of them existed separately. The space employed for this purpose is just that which is called homogeneous time. [Sidenote: Two kinds of multiplicity: two senses of the word "distinguish," the one qualitative and the other quantitative.] But another conclusion results from this analysis, namely, that the multiplicity of conscious states, regarded in its original purity, is not at all like the discrete multiplicity which goes to form a number. In such a case there is, as we said, a qualitative multiplicity. In short, we must admit two kinds of multiplicity, two possible senses of the word "distinguish," two conceptions, the one qualitative and the other quantitative, of the difference between _same_ and _other._ Sometimes this multiplicity, this distinctness, this heterogeneity contains number only potentially, as Aristotle would have said. Consciousness, then, makes a qualitative discrimination without any further thought of counting the qualities or even of distinguishing them as _several._ In such a case we have multiplicity without quantity. Sometimes, on the other hand, it is a question of a multiplicity of terms which are counted or which are conceived as capable of being counted; but we think then of the possibility of externalizing them in relation to one another, we set them out in space. Unfortunately, we are so accustomed to illustrate one of these two meanings of the same word by the other, and even to perceive the one in the other, that we find it extraordinarily difficult to distinguish between them or at least to express this distinction in words. Thus I said that several conscious states are organized into a whole, permeate one another, gradually gain a richer content, and might thus give any one ignorant of space the feeling of pure duration; but