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Bergson and His Philosophy by John Alexander Gunn
page 53 of 216 (24%)
distinguished from Perception, however much we admit (and rightly) that
memories enter into and colour all our perceptions. They are quite
different in their nature. A remembrance is the representation of an
absent object. We distinguish between hearing a faint tap at the door,
and the faint memory of a loud one. We cannot admit the validity of the
statement that there is only a difference of intensity between
Perception and Recollection. "As our perception of a present object is
something of that object itself, our representation of the absent
object, as in Memory, must be a phenomenon of quite other order than
Perception, since between presence and absence there are no degrees, no
intermediate stages."[Footnote: Matter and Memory, p. 315 (Fr. p. 264).]
If we maintain that recollection is merely a weakened form of Perception
we must note the consequences of such a thesis. "If recollection is only
a weakened Perception, inversely, Perception must be something like an
intenser Memory. Now, the germ of English Idealism is to be found here.
This Idealism consists in finding only a difference of degree and not of
kind, between the reality of the object perceived, and the ideality of
the object conceived."[Footnote: Matter and Memory, p. 318 (Fr. p.
267).] The maintenance of such a doctrine involves the further
remarkable contention that "we construct matter from our own interior
states and that perception is only a true hallucination."[Footnote:
Matter and Memory, p 318 (Fr. p. 267).] Such a theory will not harmonize
with the experienced difference between Perceptions and
Memories.[Footnote: Le Souvenir du present et la fausse reconnaissance,
Revue philosophique, Dec., 1908, p. 568; also L'Energie spirituelle
(Mind-Energy).] We do not mistake the perception of a slight sound for
the recollection of a loud noise, as has already been remarked. The
consciousness of a recollection "never occurs as a weak state which we
try to relegate to the past so soon as we become aware of its weakness.
How indeed, unless we already possess the representation of a past,
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