the very use of the word "several" shows that I had already isolated these states, externalized them in relation to one another, and, in a word, set them side by side; thus, by the very language which I was compelled to use, I betrayed the deeply ingrained habit of setting out time in space. From this spatial setting out, already accomplished, we are compelled to borrow the terms which we use to describe the state of a mind which has not yet accomplished it: these terms are thus misleading from the very beginning, and the idea of a multiplicity without relation to number or space, although clear for pure reflective thought, cannot be translated into the language of common sense. And yet we cannot even form the idea of discrete multiplicity without considering at the same time a qualitative multiplicity. When we explicitly count units by stringing them along a spatial line, is it not the case that, alongside this addition of identical terms standing out from a homogeneous background, an organization of these units is going on in the depths of the soul, a wholly dynamic process, not unlike the purely qualitative way in which an anvil, if it could feel, would realize a series of blows from a hammer? In this sense we might almost say that the numbers in daily use have each their emotional equivalent. Tradesmen are well aware of it, and instead of indicating the price of an object by a round number of shillings, they will mark the next smaller number, leaving themselves to insert afterwards a sufficient number of pence and farthings. In a word, the process by which we count units and make them into a discrete multiplicity has two sides; on the one hand we assume that they are identical, which is conceivable only on condition that these units are ranged alongside each other in a homogeneous medium; but on the other hand the third unit, for example, when added to the other two, alters the nature, the appearance and, as it were, the rhythm of the whole; without this interpenetration and this, so to speak, qualitative progress, no addition would be possible. Hence it is through the quality of quantity that we form the idea of quantity without quality. [Sidenote: Our successive sensations are regarded as mutually external, like their objective causes, and this reacts on our deeper psychic life.]