Encyclopedia of sacred theology - pagina 98

74

§ 39.

ORGANIC RELATION

[Div. II

by no means effect its adoption into our world of thought. Wherefore this third relation of our ego to the object demands also a separate consideration. If the object that enters into relation with our consciousness consisted exclusively of those elements which are perceptible to the senses; if all relation were lacking between these elements if no change took place in these elements themselves; and if there were but one organ of our human consciousness would sense at our disposal, never have used and developed its power of thought. No capacity would have been exercised but sensation, i.e. perception, and, in consequence of this, imagination and repreThe object would have photographed itself on sentation. our consciousness this received image would have become a representation in us, and our imagination would have ;

—

;

with these representations. But such is not the case, because we have received more than one organ of sense to bring us in contact with the selfsame object; because the objects are not constant but changeable because the several busied

itself

;

elements in the object are organically related to each other; and because there are qualities belonging to the object which lie

beyond the reach

of the organs of sense,

refuse all representation of themselves.

In

and therefore

many

waj's the

upon us, that there is also what we call The object does not appear to be relation in the object. numberless relations appear among and complex, simple, but And these relations bear very difits component parts. fact has forced itself

ferent characters corresponding to the difference

of cate-

gories; they lead to endless variations in each part of the

now between part and part, and again among groups of parts they change according as they are perceived by different organs of sense, and then cause object; they exhibit themselves

;

a

new

relation to assert itself

among

these several relations.

These relations also present themselves between us and the object, partly as far as we as subject observe, and partly as far as we ourselves belong to the object to be observed and ;

they finally, with the constant change that presents itself, unite what was to what is, and what is to what is to come.

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