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 which can be apprehended by the senses—an idea consequently which only exists in the mind—is the cause of our other ideas?’”

Thus, in the reasoning of Berkeley, the function of the brain cannot explain the production of ideas, because the brain itself is an idea, and an idea cannot be the cause of all our other ideas.

M. Bergson’s argument is quite similar, although he takes a very different standpoint from that of idealism. He takes the word image in the vaguest conceivable sense. To explain the meaning of this word he simply says: “images which are perceived when I open my senses, and unperceived when I close them.” He also remarks that the external objects are images, and that the brain and its molecular disturbances are likewise images. And he adds, “For this image which I call cerebral disturbance to generate the external images, it would have to contain them in one way or another, and the representation of the whole material universe would have to be implicated in that of this molecular movement. Now, it is enough to enunciate such a proposition to reveal its absurdity.”