Wisdom

But the difficulty Post Date: Tue, 5 Aug 2008 6:07:59 +0000
174 In extension, as we have already seen, there are two things to be considered ; multiplicity, and continuity. As to the first, there is no objection to supposing that it may be the result of unextended points, since number re sults from various units whether they are simple or com posite. But the difficulty is with regard to continuity, which sensible intuition clearly presents to us as the basis of the representations of the imagination, but the nature of which is a puzzle to the understanding.

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175 But, then, it will Post Date: Tue, 5 Aug 2008 6:18:04 +0000
It may perhaps be said that continuity, abstracted from the sensible repre sentation, and considered only in the transcendental order, is, in its reality and as it appears to a pure spirit, nothing more than the constant relation of many beings, which are of a nature to produce in a sensitive being the phenomenon of representation, and to be perceived in the intuition which we call the representation of space. According to this hypothesis extension in the external world is real, not only as a principle of causality of oui impressions, bvt also as an object subject to the necessary relations which we conceive. 175 But, then, it will be asked, is the external world such as we imagine it ? To this we must answer, in ac cordance with what we have said when treating of sensa tions, that it is necessary to take from sensations all that is subjective, and which by an innocent illustration we look upon as objective ; we may then say that extension really exists outside of us and independent of our sensa tions ; considered in itself, it exists free from all sensible representation, and in the same manner in which a pure spirit may perceive it.

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That which is positive Post Date: Tue, 5 Aug 2008 6:31:48 +0000
176 We see no objection which can reasonably be made to this, theory which affirms the reality of the corporeal world, at the same time that it settles the difficulties of idealism. To give my opinion in a few words, I say : That extension in itself, exists such as God knows it, and in the cognition of God there is no mixture of any of the sensible representations which always accompany man s percep tion. That which is positive in extension is multiplicity, together with a certain constant order ; continuity is noth ing more than this constant order, in so far as sensibly represented in us, it is a purely subjective phenomenon which does not at all affect the reality.

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In order that the harmony Post Date: Tue, 5 Aug 2008 6:50:24 +0000
177 We may even assign a reason why sensible intuition has been given to us. Our soul is united to an organized body, that is to say, a collection of beings bound together by constant relation to each other and to the other bodies of the universe. In order that the harmony might not be interrupted, and that the soul which presides over this or ganization might rightly exercise its functions, there was need of a continued representation of this collection of the relations of our own and other bodies.

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178 WE may consider two Post Date: Tue, 5 Aug 2008 7:07:58 +0000
This representation must be simultaneous and independent of intellectual com binations ; for otherwise the animal faculties could net be exercised with the promptness and perseverance which the satisfaction of the necessities of life demands. Therefore it is that all sensible beings, even those which have not reason, have been endowed with this intuition of extension or space : which is like an unlimited field on which the different parts of the universe are represented. 178 WE may consider two natures in the external world, the one real, the other phenomenal ; the first is par ticular and absolute, the second is relative to the being which perceives the phenomenon ; by the first the world is, by the second it appears.

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179 The external world Post Date: Tue, 5 Aug 2008 7:24:00 +0000
A pure intellectual being knows the world as it is ; a sensitive being experiences it as it appears. We can discover this duality in ourselves ; in so far as we are sensitive beings, we experience the phe nomenon, but in so far as intelligent, although we do not know the reality, we attempt to reach it by reasoning and conjecture. 179 The external world in its real nature, abstracted from the phenomenal, is not an illusion.

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180 This distinction between Post Date: Tue, 5 Aug 2008 7:40:15 +0000
Its existence is known to us not by phenomena only, but by principles of pure intelligence which are superior to all that is individual and contingent. These principles, based on the data of experience, that is, on sensations the existence of which we know from consciousness, assure us that the objective- ness of sensations, or the reality of the external world, is a truth. 180 This distinction between the essential and the acci dental, and between the absolute and the relative, was admitted in the schools.

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Neither the matter nor Post Date: Tue, 5 Aug 2008 7:53:22 +0000
Extension was considered not as the essence, but as an accident of bodies ; the relations of bodies to our senses are not founded immediately on their essence, but on their accidents. Matter and substantial form united constitute the essence of bodies; the matter receiving the form, and the form actuating the matter. Neither the matter nor the substantial form can be imme diately perceived by the senses, because this perception requires the determination of figure and other accidents distinct from the essence of body.

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The particular is Post Date: Tue, 5 Aug 2008 8:05:42 +0000
Therefore the scholastics distinguished sensible objects into three classes ; particular, common, and accidental, proprium.) commune, et per accidens. The particular is that which appears immediately to the senses, and is only per ceived by one of them, as color, sound, taste, and smell.

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The sensible per accidens Post Date: Tue, 5 Aug 2008 8:21:00 +0000
The common is that which is perceived by more than one sense, as figure, which is the object of sight and of touch. The accidental is that which is not directly perceived by any of the senses, but is hidden under sensible qualities, by means of which it is discovered, as are substances. The sensible per accidens is connected with sensible qualities; but they do not present it to the understanding as an image presents the original, but as a sign the signified.

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