the earlier and later parts of one perceived motion are distinguished by the less and greater vividness of the sensations.
This answer shows that physiology can account for our perception of motion. But physiology, in speaking of stimulus and sense-organs and a physical motion distinct from the immediate object of sense, is assuming the truth of physics, and is thus only capable of showing the physical account to be possible, not of showing it to be necessary. This consideration brings us to the psychological answer.
(2) The psychological answer to our difficulty about motion is part of a vast theory, not yet worked out, and only capable, at present, of being vaguely outlined. We considered this theory in the third and fourth lectures; for the present, a mere sketch of its application to our present problem must suffice. The world of physics, which was assumed in the physiological answer, is obviously inferred from what is given in sensation; yet as soon as we seriously consider what is actually given in sensation, we find it apparently very different from the world of physics. The question is thus forced upon us: Is the inference from sense to physics a valid one? I believe the answer to be affirmative, for reasons which I suggested in the third and fourth lectures; but the answer cannot be either short or easy. It consists, broadly speaking, in showing that, although the particles, points, and instants with which physics operates are not themselves given in experience, and are very likely not actually existing things, yet, out of the materials provided in sensation, it is possible to make logical constructions having the mathematical properties which physics assigns to particles, points, and instants. If this can be done, then all the propositions of physics can be translated, by a sort of
