The Mind and the Brain. Alfred Binet

very far, for what terribly complicates this problem is that we cannot directly know the structure of our nervous system. Though close to us, though, so to speak, inside us, it is not known to us otherwise than is the object we hold in our hands, the ground we tread, or the landscape which forms our horizon.

      For us it is but a sensation, a real sensation when we observe it in the dissection of an animal, or the autopsy of one of our own kind; an imaginary and transposed sensation, when we are studying anatomy by means of an anatomical chart; but still a sensation. It is by the intermediary of our nervous system that we have to perceive and imagine what a nervous system is like; consequently we are ignorant as to the modification impressed on our perceptions and imaginations by this intermediary, the nature of which we are unable to grasp.

      Therefore, when we attempt to understand the inmost nature of the outer world, we stand before it as before absolute darkness. There probably exists in nature, outside of ourselves, neither colour, odour, force, resistance, space, nor anything that we know as sensation. Light is produced by the excitement of the optic nerve, and it shines only in our brain; as to the excitement itself, there is nothing to prove that it is luminous; outside of us is profound darkness, or even worse, since darkness is the correlation of light. In the same way, all the sonorous excitements which assail us, the creakings of machines, the sounds of nature, the words and cries of our fellows are produced by excitements of our acoustic nerve; it is in our brain that noise is produced, outside there reigns a dead silence. The same may be said of all our other senses.

      Not one of our senses, absolutely none, is the revealer of external reality. From this point of view there is no higher and no lower sense. The sensations of sight, apparently so objective and so searching, no more take us out of ourselves than do the sensations of taste which are localised in the tongue.

      In short, our nervous system, which enables us to communicate with objects, prevents us, on the other hand, from knowing their nature. It is an organ of relation with the outer world; it is also, for us, a cause of isolation. We never go outside ourselves. We are walled in. And all we can say of matter and of the outer world is, that it is revealed to us solely by the sensations it affords us, that it is the unknown cause of our sensations, the inaccessible excitant of our organs of the senses, and that the ideas we are able to form as to the nature and the properties of that excitant, are necessarily derived from our sensations, and are subjective to the same degree as those sensations themselves.

      But we must make haste to add that this point of view is the one which is reached when we regard the relations of sensation with its unknown cause the great X of matter.[7] Positive science and practical life do not take for an objective this relation of sensation with the Unknowable; they leave this to metaphysics. They distribute themselves over the study of sensation and examine the reciprocal relations of sensations with sensations. Those last, condemned as misleading appearances when we seek in them the expression of the Unknowable, lose this illusory character when we consider them in their reciprocal relations. Then they constitute for us reality, the whole of reality and the only object of human knowledge. The world is but an assembly of present, past, and possible sensations; the affair of science is to analyse and co-ordinate them by separating their accidental from their constant relations.