phorically we represent this subject to ourselves as an organ—the eye that sees or the hand that touches—and we represent to ourselves the relation subject-object in the shape of a material relation between two distinct bodies which are separated by an interval and between which some action is produced which unites them. Or else, confusing the subject and the Ego, which are nevertheless two different notions, we place the Ego in the consciousness of the muscular effort struggling against something which resists. Or, finally and still more frequently, we represent the subject to ourselves by confusing it with our own personality; it is a part of our biography, our name, our profession, our social status, our body, our past life foreshortened, our character, or, in a word, our civil personality, which becomes the subject of the relation subject-object. We artificially endow this personality with the faculty of having consciousness; and it results from this that the entity consciousness, so difficult to define and to imagine, profits by all this factitious addition and becomes a person, visible and even very large, in flesh and bone, distinct from the object of cognition, and capable of living a separate life.
It is not difficult to explain that all this clearness in the representation of ideas is acquired by a falsification of the facts. So
