directly contrary to the facts, which show us that the phenomena of consciousness are incomplete phenomena. The consciousness is not sufficient for itself; as we have said, it cannot exist by itself. This again, if you like, is an axiom, or rather it is a fact shown by observation and confirmed by reflection. Mind and matter brought down to the essential, to the consciousness and its object, form a natural whole, and the difficulty does not consist in uniting but in separating them. Consider the following fact: “I experience a sensation, and I have consciousness of it.” This is the coupling of two things—a sensation and a cognition.
The two elements, if we insist upon it, are heterogeneous, and they differ qualitatively; but notwithstanding the existing prejudice by reason of which no direct relation, no commerce, can be admitted between heterogeneous facts, the alliance of the consciousness and the sensation is the natural and primitive fact. They can only be separated by analysis, and a scrupulous mind might even ask whether one has the right to separate them. I have a sensation, and I have consciousness of it. If not two facts, they are one and the same. Now, sensation is matter and my consciousness is mind. If I am judging an assortment of stuffs, this assortment, or the sensation I have of them, is a particle of matter, a material state, and my judgment on this sensation is the psychical
