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 differences, and to explain them, it is pointed out that they are probably connected with the modes of cognition which intervene to comprehend the mental and the physical. The mental phenomenon, we are told, is comprehended by itself, and as it is; it is known without any mystery, and in its absolute reality. The physical phenomenon, on the contrary, only reaches us through the intermediary of our nerves, more or less transformed in consequence by the handling in transport. It is an indirect cognition which causes us to comprehend matter; we have of this last only a relative and apparent notion, which sufficiently explains how it may differ from a phenomenon of thought.

I have already had occasion to speak of this dualism, when we were endeavouring to define sensation. We return to its criticism once more, for it is a conception which in these days has become classic; and it is only by repeatedly attacking it that it will be possible to demonstrate its error.

To take an example: I look at the plain before me, and see a flock of sheep pass over it. At the same time an observer is by my side and is not looking at the same thing as myself. It is not at the plain that he looks; it is, I will suppose, within my brain. Armed with a microscope à la Jules Verne, he succeeds in seeing what is passing beneath my skull, and he notices within my fibres and nerve cells those phenomena of undulation which