To perceive then is like bare asserting or knowing; but when the object is pleasant or painful, the soul makes a quasi-affirmation or negation3, and pursues or avoids the object. To feel pleasure or pain is to act with the sensitive mean towards what is good or bad as such. Both avoidance and appetite when actual are identical with this: the faculty of appetite and avoidance are not different, either from one another or from the faculty of sense-perception; but their being is different.
To the thinking soul images serve as if they were contents of perception (and when it asserts or denies them to be good or bad it avoids or pursues them). That is why the soul never thinks without an image. The process is like that in which the air modifies the pupil in this or that way and the pupil transmits the modification4 to some third thing (and similarly in hearing), while the ultimate point of arrival is one, a single mean, with different manners of being.
With what part of itself the soul discriminates5 sweet from hot I have explained before and must now describe again as follows: That with which it does so is a sort of unity6, but in the way just mentioned, i.e. as a connecting term. And the two faculties7 it connects, being one by analogy and numerically, are each to each as the qualities discerned are to one another (for what difference does it make whether we raise the problem of discrimination between disparates or between contraries, e.g. white and black?). Let then C be to D as is to B: it follows alternando that C: A:: D: B. If then C and D belong to one subject, the case will be the same with them as with and B; and B form a single identity with different modes of being; so too will the former pair. The same reasoning holds if be sweet and B white.
The faculty of thinking then thinks the forms in the images, and as in the former case what is to be pursued or avoided is marked out for it, so where there is no sensation and it is engaged upon the images it is moved to pursuit or avoidance. E.g.. perceiving by sense that the beacon8 is fire, it recognizes in virtue9 of the general faculty of sense that it signifies an enemy, because it sees it moving; but sometimes by means of the images or thoughts which are within the soul, just as if it were seeing, it calculates and deliberates what is to come by reference to what is present; and when it makes a pronouncement, as in the case of sensation it pronounces the object to be pleasant or painful, in this case it avoids or persues and so generally in cases of action.
That too which involves no action, i.e. that which is true or false, is in the same province with what is good or bad: yet they differ in this, that the one set imply and the other do not a reference to a particular person.
The so-called abstract objects the mind thinks just as, if one had thought of the snubnosed not as snub-nosed but as hollow, one would have thought of an actuality without the flesh in which it is embodied10: it is thus that the mind when it is thinking the objects of Mathematics thinks as separate elements which do not exist separate. In every case the mind which is actively11 thinking is the objects which it thinks. Whether it is possible for it while not existing separate from spatial12 conditions to think anything that is separate, or not, we must consider later.
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1 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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2 affected | |
adj.不自然的,假装的 | |
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3 negation | |
n.否定;否认 | |
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4 modification | |
n.修改,改进,缓和,减轻 | |
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5 discriminates | |
分别,辨别,区分( discriminate的第三人称单数 ); 歧视,有差别地对待 | |
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6 unity | |
n.团结,联合,统一;和睦,协调 | |
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7 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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8 beacon | |
n.烽火,(警告用的)闪火灯,灯塔 | |
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9 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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10 embodied | |
v.表现( embody的过去式和过去分词 );象征;包括;包含 | |
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11 actively | |
adv.积极地,勤奋地 | |
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12 spatial | |
adj.空间的,占据空间的 | |
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