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On The Soul   

the astringent, and the acid; these pretty well exhaust the

varieties of flavour. It follows that what has the power of tasting is

what is potentially of that kind, and that what is tasteable is what

has the power of making it actually what it itself already is.


Whatever can be said of what is tangible, can be said of touch,

and vice versa; if touch is not a single sense but a group of

senses, there must be several kinds of what is tangible. It is a

problem whether touch is a single sense or a group of senses. It is

also a problem, what is the organ of touch; is it or is it not the

flesh (including what in certain animals is homologous with flesh)? On

the second view, flesh is 'the medium' of touch, the real organ

being situated farther inward. The problem arises because the field of

each sense is according to the accepted view determined as the range

between a single pair of contraries, white and black for sight,

acute and grave for hearing, bitter and sweet for taste; but in the

field of what is tangible we find several such pairs, hot cold, dry

moist, hard soft, &c. This problem finds a partial solution, when it

is recalled that in the case of the other senses more than one pair of

contraries are to be met with, e.g. in sound not only acute and

grave but loud and soft, smooth and rough, &c.; there are similar

contrasts in the field of colour. Nevertheless we are unable clearly

to detect in the case of touch what the single subject is which

underlies the contrasted qualities and corresponds to sound in the

case of hearing.

To the question whether the organ of touch lies inward or not

(i.e. whether we need look any farther than the flesh), no

indication in favour of the second answer can be drawn from the fact

that if the object comes into contact with the flesh it is at once

perceived. For even under present conditions if the experiment is made

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