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 beacon is fire, it recognizes in virtue 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
embodied: it is thus that the mind when it is thinking the objects
of Mathematics thinks as separate elements which do not exist
separate.
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