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 new cognitions, and independent of our will, as well as by its content, sensation sums up for us all we understand by matter, physical state, outer world. Colour, form, extent, position in space, are known to us as sensations only. Sensation is not a means of knowing these properties of matter, it is these properties themselves.

What objections can be raised against my conclusion? One has evidently the right to apply the term psychological to the whole sensation, taken en bloc, and comprising in itself both impression and consciousness. The result of this terminology will be that, as we know nothing except sensations, the physical will remain unknowable, and the distinction between the physical and the mental will vanish. But it will eventually be re-established under other names by utilising the distinction I have made between objects of cognition and acts of cognition;—a distinction which is not verbal, and results from observation.

What is not permissible is to declare that sensation is a psychological phenomenon, and to oppose this phenomenon to physical reality, as if this latter could be known to us by any other method than sensation.

If the opinion I uphold be accepted, if we agree to see in sensation, understood in a certain way, a physical state, it will be easy to extend this interpretation to a whole series of different phenomena.