to extend to the totality of the states of the material world that complete and independent survival of the past which you have just refused to psychical states. This survival of the past per se forces itself upon philosophers, then, under one form or another; and the difficulty that we have in conceiving it comes simply from the fact that we extend to the series of memories, in time, that obligation of containing and being contained which applies only to the collection of bodies instantaneously perceived in space. The fundamental illusion consists in transferring to duration itself, in its continuous flow, the form of the instantaneous sections which we make in it.
But how can the past, which, by hypothesis, has ceased to be, preserve itself? Have we notThe past has not ceased to exist; it has only ceased to be useful. here a real contradiction?—We reply that the question is just whether the past has ceased to exist or whether it has simply ceased to be useful. You define the present in an arbitrary manner as that which is, whereas the present is simply what is being made. Nothing is less than the present moment, if you understand by that the indivisible limit which divides the past from the future. When we think this present as going to be, it exists not yet; and when we think it as existing, it is already past. If, on the other hand, what you are considering is the concrete present such as it is actually lived by consciousness, we may say that this present consists, in large measure, in the immediate
