Now, it is the second sense only which suits the case before us. Immediacy contains no matter statically defined, and no thing. The notion of fact is quite relative. What is fact in one case may become construction in another. For example, the percepts of common experience are facts for the physicist, and constructions for the philosopher; the same applies to a table of numerical results, for the scholar who is trying to establish a theory, or for the observer and the psychologist. We may then conceive a series in which each term is fact in relation to those which follow it, and constructed in relation to those which precede it. The expression "primitive fact" then determines not so much a final object as a direction of thought, a movement of critical retrogression, a journey from the most to the least elaborate, and the "contact with pure immediacy" is only the effort, more and more prolonged, to convert the elements of experience into real and profound action.
III. Theory of Perception.
Of what the work of return to immediacy consists, and how the intuition which it calls up reveals absolute fact, we shall see by an example, if we study more closely a capital point of Mr Bergson's philosophy, the theory of external perception.
If the act of perceiving realises the lived communion of the subject and object in the image, we must admit that here we have the perfect knowledge which we wish to obtain always: we resign ourselves to conception only for want of perception, and our ideal is to convert all conception into perception. Doubtless we might define philosophy by this same ideal, as an effort to expand our perceptive power until we render it capable of grasping all the wealth and all the depth of reality at a single glance. Too true it is that such an ideal remains inaccessible to us. Something, however, is given us already in aesthetic intuition. Mr Bergson has pointed it out in some admirable pages, ("Laughter", pages 153-161.) and has explained to us also how philosophy pursues an analogous end. (First lecture on "The Perception of Change", delivered at Oxford, 26th May 1911.)
But philosophy must be conceived as an art implying science and criticism, all experience and all reason. It is when we look at metaphysics in this way that they become a positive order of veritable knowledge. Kant has conclusively established that what lies beyond language can only be attained by direct vision, not by dialectic progress. His mistake was that he afterwards believed such a vision for ever impossible; and whence did this mistake arise, if not from the fact that, for his new vision, he exacted intuitive faculties quite different from those at man's disposal. Here again the artist will be our example and model. He appeals to no transcendent sense, but detaches common-sense from its utilitarian prejudices. Let us do the same: we shall obtain a similar result without lying ourselves open to Kant's objections. This work is everywhere possible, and it is, par excellence, the work of philosophy: let us try then to sketch it in relation to the perception of matter.
We must distinguish two senses of the word "perception." This word means first of all simple apprehension of immediacy, grasp of primitive fact. When we use it in this sense, we will agree to say pure perception. It is perhaps in place to see in it nothing but a limit which concrete experience never presents unmixed, a direction of research rather than the possession of a thing.
However that may be, the first sense is the fundamental sense, and what it designates must be at the root of all ordinary perception; I mean, of every mental operation which results in the construction of a percept: a term formed by analogy with concept, representing the result of a complex work of analysis and synthesis, with judgment from externals. We live the images in an act of pure perception, whilst the objects of ordinary perception are, for example, the bodies of which we speak in common language.
With regard to the relation of the two senses which we have just distinguished, common opinion seems very precise. It might be thus resumed: at the point of departure we have simple sensations, similar to qualitative atoms (this is the part of pure perception), and afterwards their arrangement into connected systems, which are percepts.
But criticism does not authorise this manner of looking at it. Nowhere does knowledge begin by separate elements. Such elements are always a product of analysis. So there is a problem to solve to regain the basis of pure perception which is hidden and obscured by our familiar percepts.