Space, then, we
say, is that homogeneous medium in which we are aware of side-by-
sideness, Time--that homogeneous medium in which we are aware of an
element of succession. But this surely we are not entitled to maintain,
for we are then distinguishing two supposed homogeneities by asserting a
difference of quality in them. To do so is to take away homogeneity. We
must think again and seek a way out of this difficulty. Let us admit
space to be a homogeneous medium without bounds. Then every homogeneous
medium without bounds must be space. What, then, becomes of Time?--for
on this showing, Time becomes space. Yes, says Bergson, that is so, for
our common view of Time is a false one, being really a hybrid
conception, a spurious concept due to the illicit introduction of the
idea of space, and to our application of the notion of space, which is
applicable to physical objects, to states of consciousness, to which it
is really inapplicable. Objects occupying space are marked out as
external to one another, but this cannot be said of conscious states.
Yet, in our ordinary speech and conventional view of things, we think of
conscious states as separated from one another and as spread out like
"things," in a fictitious, homogeneous medium to which we give the name
Time. Bergson says, "At any rate, we cannot finally admit two forms of
the homogeneous, Time and Space, without first seeking whether one of
them cannot be reduced to the other. Now, externality is the
distinguishing mark of things which occupy space, while states of
consciousness are not essentially external to one another and become so
only by being spread out in Time regarded as a homogeneous medium.
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