Hence we must not say that external things endure, but rather that there is in them sonic inexpressible reason in virtue of which we cannot examine them at successive moments of our own duration without observing that they have changed.But this change does not involve succession unless the word is taken in a new meaning on this point we have noted the agreement of science and common sense.
States of self perceived through forms borrowed from external world, 223 ; Intensity as quality, 225 ; Duration as qualitative multiplicity, 226 ; No duration in the external world, 227 ; Extensity and duration must be separated, 229 ; Only the fundamental self free, 231 ; ]Kant's mistaken idea of time as homogeneous, 232, hence he put the self which is free outside both space and time, 233 ; Duration is heterogeneous, relation of psychic state to act is unique, and act is free, 235-240.
Examining the first of these ideas, we found, that psychic phenomena were in themselves pure quality or qualitative multiplicity, and that, on the other hand, their cause situated in space was quantity.
In so far as this quality becomes the sign of the quantity and we suspect the presence of the latter behind the former, we call it intensity.
If magnitude, outside you, is never intensive, intensity, within you, is never magnitude.
It is through having overlooked this that philosophers have been compelled to distinguish two kinds of quantity, the one extensive, the other intensive, without ever succeeding in explaining what they had in common or how the same words " increase " and " decrease " could be used for things so unlike.