other extreme plane where no action is any longer affixed to the images. The choice of one resemblance among many, of one contiguity among others, is, therefore, not made at random: it depends on the ever varying degree of the tension of memory, which, according to its tendency to insert itself in the present act or to withdraw from it, transposes itself as a whole from one key into another. And this double movement of memory between its two extreme limits also sketches out, as we have shown, the first general ideas,—motor habits ascending to seek similar images in order to extract resemblances from them, and similar images coming down towards motor habits, to fuse themselves, for instance, in the automatic utterance of the word which makes them one. The nascent generality of the idea consists, then, in a certain activity of the mind, in a movement between action and representation. And this is why, as we have said, it will always be easy for a certain philosophy to localize the general idea at one of the two extremities, to make it crystallize into words or evaporate into memories, whereas it really consists in the transit of the mind as it passes from one term to the other.
IX. By representing elementary mental activity in this manner to ourselves, and by thusThe union of body and mind. making of our body and all that surrounds it the pointed end ever moving, ever driven into the future by the
