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FOTJETH CLASS OF OBJECTS FOB THE SUBJECT. 167
more correctly, they are general expressions for the esta
blished classes of representations which, at all times, have
been more or less clearly distinguished in those cognitive
faculties. But, with reference to the necessary correlate
of these representations as their condition, i.e., the Sub
ject, these faculties are abstracted from them (the repre
sentations), and stand consequently towards the classes
of representations in precisely the same relation as the
Subject in general towards the Object in general. Now,
just as the Object is at once posited with the Subject (for
the word itself would otherwise have no meaning), and
with the
conversely, as the Subject is at once posited
Object so that being the Subject means exactly as much
as having an Object, and being an Object means the same
thing as being known by the Subject so likewise, when
an Object is assumed as being determined in any par
ticular way, do we also assume that the Subject knows
precisely in that particular way. So far therefore it is
immaterial whether we say that Objects have such and
such peculiar inherent determinations, or that the Subject
knows in such and such ways. It is indifferent whether
we say that Objects are divided into such and such classes,
or that such and such different cognitive faculties are
peculiar to the Subject. In that singular compound of
depth and superficiality, Aristotle, are to be found traces
even of insight into this truth, and indeed the critical
philosophy lies in embryo in his works. He says :
l
/ <u\>)
TO. OVTO. TTWC tan itcLVTO. (anima quammodo est uni-
versa, quce sunt). And again: 6 VOVQ eari tifiog eidtiv, i.e.,
the understanding is the form of forms, KO.I rj aiadrja-ic
tiSog aiffdrjTwv, and sensibility the form of sensuous
objects. Accordingly, it is all one whether we "
say, sen
"
"
or, the world is
sibility and understanding are no more ;
1
Aristot.,
" De anima," iii. 8.
that exists." (Tr. s Add.)
" In a certain sense the intellect is all