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Download (PDF, 23.58MB) - Plurality Press

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60 THE FOURFOLD ROOT. [CHAP. IV.<br />

slight variation, still in itself always subjective and, as<br />

such therefore, incapable of containing anything objective,<br />

anything like perception. For sensation is and remains a<br />

process within the organism and is limited, as such, to the<br />

region within the skin ; it cannot therefore contain any<br />

thing which lies beyond that region, or, in other words,<br />

anything that is outside us. A sensation may be pleasant<br />

Or unpleasant which betokens a relation to the Will<br />

but -nothing objective can ever lie in any sensation* In<br />

the organs of the senses, sensation is heightened by the con<br />

fluence of the nerve-extremities, and can easily be excited<br />

from without on account of their extensive distribution<br />

and the delicacy of the envelope which encloses them ;<br />

it is<br />

besides specially susceptible to particular influences, such<br />

as light, sound, smell ; notwithstanding which it is and re<br />

mains mere sensation, like all others within our body,<br />

consequently something essentially subjective, of whose<br />

changesWe only become immediately conscious in the form<br />

Of the inner sense, Time : that is, successively. It is only<br />

when the Understanding begins to act a function, not of<br />

single, delicate nerve-extremities, but of that mysterious,<br />

complicated structure weighing from five to ten pounds,<br />

called the brain only when it begins to apply its sole form,<br />

the causal law, that a powerful transformation takes place,<br />

by which subjective sensation becomes objective perception. Ir<br />

For, in virtue of its own peculiar form, therefore a priori,<br />

i.e. before all experience (since there could have been none<br />

till then), the Understanding conceives the given corporeal<br />

sensation as an effect (a word which the Understanding<br />

alone comprehends), which effect, as such, necessarily<br />

implies a cause. Simultaneously it summons to its assis<br />

tance Space, the form of the outer sense, lying likewise<br />

ready in the intellect (i.e. the brain), in order to remove<br />

that cause beyond the organism ; for it is by this that the<br />

external world first arises, Space alone rendering it pos-

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