Page:The Religious Aspect of Philosophy (1885).djvu/337

encing something that, as an objective reality, I do not experience. More striking becomes this qualitative alteration of experience through attention, in case you bring two watches of different beat, or a watch and a clock, and listen to both at once at the distance of a few inches, first, perhaps, stopping one ear to avoid confusion. Here, by attention, you make or try to make a compound rhythm, and this effort alters a good deal the total impression that you derive from the sound. If the two series are such that a simple small multiple of the interval of one gives you a simple small multiple of the other’s interval, you can combine the two series into one rhythm, and then there is an immediate impression as if the two series were really but the complex ticking of one source of sound. But if the series will not agree, there is an odd sense of something wrong, a disappointed effort to combine, joined, perhaps, with a tendency to hasten one of the series, so as to make it agree with the other. Another case where attention alters the quality of total impressions, and not merely the intensity of any part, appears in certain psychological laboratory experiments, described by Wundt in his “Physiologische Psychologie.” Here, for the sake of determining the actual time taken by an act of attention, an observer is to make an electric signal as soon as he becomes conscious of a certain impression, while the impression itself is produced by an assistant at a time exactly determined. The source of the impression is the ringing of a bell, the flash of an electric spark, or something of the kind agreed upon at the