and does not depend for its validity on the physical or mental nature of the objects. Here is, then, a duality, and this duality, even when it does not bear the names physical and moral, should necessarily play the same part, since it corresponds to the same distinction of fact.
In the end, nothing will be changed, and this second opinion must gradually merge into the one first stated by me, and of which I take the responsibility. We may, therefore, put it out of consideration.
I have mentioned a third opinion, stating that it appeared to me to be radically false. Outwardly it is the same as the last; looked at superficially it seems even confused with it; but, in reality it is of a totally different nature. It supposes that sensation is an entirely psychological phenomenon. Then, having laid down this thesis, it undertakes to demonstrate it by asserting that sensation differs from the physical fact, which amounts to supposing that we cannot know anything but sensations, and that physical facts are known to us directly and by another channel. This is where the contradiction comes in. It is so apparent that one wonders how it has been overlooked by so many excellent minds. In order to remove it, it will be sufficient to recollect that we do not know anything other than sensations; it is therefore impossible to make any distinction
