nature of matter, allows us to take an intermediate position between realism and idealism, so pure memory, on the other hand, by opening to us a view of what is called spirit, should enable us to decide between those other two doctrines, materialism and spiritualism.[1] Indeed it is this aspect of the subject which will first occupy our attention in the two following chapters, because it is in this aspect that our hypothesis allows some degree of experimental verification.
For it is possible to sum up our conclusions as to pure perception by saying that there is in matterAs also of the true nature of Spirit. something more than, but not something different from, that which is actually given. Undoubtedly conscious perception does not compass the whole of matter, since it consists, in as far as it is conscious, in the separation, or the 'discernment,' of that which, in matter, interests our various needs. But between this perception of matter and matter itself there is but a difference of degree and not of kind, pure perception standing towards matter in the relation of the part to the whole. This amounts to saying that matter cannot exercise powers of any kind other than those which we perceive. It has no mysterious virtue, it can conceal none. To take a definite example, one moreover which interests us most nearly, we may say that the nervous
- ↑ The word 'spiritualism' is used throughout this work to signify any philosophy that claims for spirit an existence of its own. (Translators' note.)
