that this homogeneous space is not logically anterior, but posterior to material things and to the pure knowledge which we can have of them; suppose that extensity is prior to space; suppose that homogeneous space concerns our action and only our action, being like an infinitely fine network which we stretch beneath material continuity in order to render ourselves masters of it, to decompose it according to the plan of our activities and our needs. Then, not only has our hypothesis the advantage of bringing us into harmony with science, which shows us each thing exercising an influence on all the others and consequently occupying, in a certain sense, the whole of the extended (although we perceive of this thing only its centre and mark its limits at the point where our body ceases to have any hold upon it). Not only has it the advantage, in metaphysic, of suppressing or lessening the contradictions raised by divisibility in space,—contradictions which always arise, as we have shown, from our failure to dissociate the two points of view, that of action from that of knowledge. It has, above all, the advantage of overthrowing the insurmountable barriers raised by realism between the extended world and our perception of it. For whereas this doctrine assumes on the one hand an external reality which is multiple and divided, and on the other sensations alien from extensity and without possible contact with it, we find that concrete extensity is not really
