It had thus ascertained in its own way the succession of four strokes, but quite otherwise than by a process of addition, and without bringing in the image of a juxtaposition of distinct terms. In a word, the number of strokes was perceived as a quality and not as a quantity: it is thus that duration is presented to immediate consciousness, and it retains this form so long as it does not give place to a symbolical representation derived from extensity. [Sidenote: There are therefore two forms of multiplicity, of duration and conscious life.] We should therefore distinguish two forms of multiplicity, two very different ways of regarding duration, two aspects of conscious life. Below homogeneous duration, which is the extensive symbol of true duration, a close psychological analysis distinguishes a duration whose heterogeneous moments permeate one another; below the numerical multiplicity of conscious states, a qualitative multiplicity; below the self with well-defined states, a self in which _succeeding each other_ means _melting into one another_ and forming an organic whole. But we are generally content with the first, i.e. with the shadow of the self projected into homogeneous space. Consciousness, goaded by an insatiable desire to separate, substitutes the symbol for the reality, or perceives the reality only through the symbol. As the self thus refracted, and thereby broken to pieces, is much better adapted to the requirements of social life in general and language in particular, consciousness prefers it, and gradually loses sight of the fundamental self. [Sidenote: The two aspects of our conscious states.] In order to recover this fundamental self, as the unsophisticated consciousness would perceive it, a vigorous effort of analysis is necessary, which will isolate the fluid inner states from their image, first refracted, then solidified in homogeneous space. In other words, our perceptions, sensations, emotions and ideas occur under two aspects: the one clear and precise, but impersonal; the other confused, ever changing, and inexpressible, because language cannot get hold of it without arresting its mobility or fit it into its common-place forms without making it into public property. If we have been led to distinguish two forms of multiplicity, two forms of duration, we must expect each conscious state, taken by itself, to assume a different aspect according as we consider it within a discrete multiplicity or a confused multiplicity, in the time as quality, in which it is produced, or in the time as quantity, into which it is projected. [Sidenote: One of which is due to the solidifying influence of external objects and language on our constantly changing feelings.]