  The point can be made a slightly different way. To employ the usual terminology, a succession of experiences is one thing, an experience of succession is quite another. Suppose there are ten people, P1, P2, P3 … P10 standing in line with their eyes closed, but directed at a tennis game taking place nearby. If first P1 opens their eyes momentarily before closing them again, followed immediately by P2, then by P3, all the way to P10, then we have a succession of ten experiences, each revealing the on-court action at a particular moment. But there is no experience of succession: all each person sees is a momentary still image, and these momentary experiencings are completely isolated from one another. Accordingly, the resulting sequence of experiences do not add up to an experiencing of movement or change. Although it may not be quite so obvious, the model of temporal consciousness proposed by the Cinematic realist also creates nothing more than mere succession of experiences. There are, of course, differences between the two cases, but these differences do not affect the point at issue. First, in the tennis example there are ten distinct subjects, whereas the sequence of momentary states posited by the Cinematic realist experienced by a single subject. But for this difference to matter, the momentary states enjoyed by the single subject would have to be unified within that subject’s consciousness: for if they remain discrete, experientially isolated from one another, as it were, there is no possibility of their combining to constitute an experience of succession. But with the resources available to the Cinematic realist – momentary acts of awareness, momentary contents – there is no obvious way of creating the required unity. As for the second difference, in our simple example there are but ten distinct experiences, whereas Cinematic realists will insist that on their model we are dealing with a true continuum, in the mathematical sense: we are to suppose that the perceiving of the tennis game involves an infinite number of distinct momentary experiences, not just ten. But as Bergson was fond of pointing out, numbers make no difference here: the points in the orthodox mathematical continuum are always entirely distinct from one another, no matter how close together they may be: indeed, since these points are densely ordered, between any two points there is always a further  point.[7]