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 to our I, to our Ego, to our personality, the rôle of subject. But this is not a peremptory argument in favour of the above opinion; it is only a presumption, and, closely examined, this presumption seems very weak.

Hitherto, when analysing the part of mind, we have employed non-committal terms: we have said that sensation implied consciousness, and not that sensation implied something which is conscious. The difference may appear too subtle, but it is not; it consists in taking from consciousness the notion of a subject being conscious and replacing it by the very act of consciousness.

My description applies very exactly, I think, to the facts. When we are engaged in a sensation, or when we perceive something, a phenomenon occurs which simply consists in having consciousness of a thing. If to this we add the idea of the subject which has consciousness, we distort the event. At the very moment when it is taking place, it is not so complicated; we complicate it by adding to it the work of reflection. It is