elimination of individual accidents, has no correspondence with reality.—But we hope to show that the individual accidents are merely grafted on to this impersonal perception, which is at the very root of our knowledge of things; and that just because philosophers have overlooked it, because they have not distinguished it from that which memory adds to or subtracts from it, they have taken perception as a whole for a kind of interior and subjective vision, which would then differ from memory only by its greater intensity. This will be our first hypothesis. But it leads naturally to another. However brief we suppose any perception to be, it always occupies a certain duration, and involves consequently an effort of memory which prolongs one into another a plurality of moments. As we shall endeavour to show, even the 'subjectivity' of sensible qualities consists above all else in a kind of contraction of the real, effected by our memory. In short, memory in these two forms, covering as it does with a cloak of recollections a core of immediate perception, and also contracting a number of external moments into a single internal moment, constitutes the principal share of individual consciousness in perception, the subjective side of the knowledge of things; and, since we must neglect this share in order to make our idea clearer, we shall go too far along the path we have chosen. But we shall only have to retrace our steps and to correct, especially by bringing memory
