themselves and not in me, so my affective states (e.g. pains--which are
local, unavailing efforts) are experienced where they occur, in my body.
Consider the system of images which we term the "external world." My
body is one of them and around it is grouped the representation, i.e.,
its eventual influence on others. Within it occurs affection, i.e., its
actual effort upon itself. It is because of this distinction between
images and sensations that we affirm that the totality of perceived
images subsists, even if our body disappears, whereas we cannot
annihilate our body without destroying our sensations. In practice, our
"pure" perception is adulterated with affection, as well as with
memories. To understand Perception, however, we must--as previously
insisted upon--study it with reference to action. It is false to suppose
"that perception and sensation exist for their own sake; the philosopher
ascribes to them an entirely speculative function,"[Footnote: Matter and
Memory, p. 311 (Fr p. 261).] a proceeding which gives rise to the
fallacies of Realism and Idealism.

It has been said that the choice of perceptions from among images in
general is the effect of a "discernment" which foreshadows spirit. But
to touch the reality of spirit, we must place ourselves at the point
where an individual consciousness continues and retains the past in a
present, enriched by it.[Footnote: See Chapter VI on la duree. Time--
True and False.] Perception we never meet in its pure state; it is
always mingled with memories. The rose has a different scent for you
from that which it has for me, just because the scent of the rose bears
with it all the memories of all the roses we have ever experienced, each
of us individually.[Footnote: Time and Free Will, pp. 161-162 (Fr. p.
124).] Memory, however mingled with Perception, is nevertheless
fundamentally different in character.[Footnote: Le Souvenir du present
et la fausse reconnaissance, Revue philosophique, Dec., 1908, p. 580;