Knowledge and sensation are divided to correspond with the realities, potential knowledge and sensation answering to potentialities, actual knowledge and sensation to actualities. Within the soul the faculties1 of knowledge and sensation are potentially these objects, the one what is knowable, the other what is sensible. They must be either the things themselves or their forms. The former alternative is of course impossible: it is not the stone which is present in the soul but its form.
It follows that the soul is analogous2 to the hand; for as the hand is a tool of tools, so the mind is the form of forms and sense the form of sensible things.
Since according to common agreement there is nothing outside and separate in existence from sensible spatial3 magnitudes, the objects of thought are in the sensible forms, viz. both the abstract objects and all the states and affections of sensible things. Hence (1) no one can learn or understand anything in the absence of sense, and (when the mind is actively4 aware of anything it is necessarily aware of it along with an image; for images are like sensuous5 contents except in that they contain no matter.
Imagination is different from assertion and denial; for what is true or false involves a synthesis of concepts. In what will the primary concepts differ from images? Must we not say that neither these nor even our other concepts are images, though they necessarily involve them?
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1 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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2 analogous | |
adj.相似的;类似的 | |
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3 spatial | |
adj.空间的,占据空间的 | |
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4 actively | |
adv.积极地,勤奋地 | |
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5 sensuous | |
adj.激发美感的;感官的,感觉上的 | |
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