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On The Soul   


The reason of the last characteristic is as follows. Perception

(1) of the special objects of sense is never in error or admits the

least possible amount of falsehood. (2) That of the concomitance of

the objects concomitant with the sensible qualities comes next: in

this case certainly we may be deceived; for while the perception

that there is white before us cannot be false, the perception that

what is white is this or that may be false. (3) Third comes the

perception of the universal attributes which accompany the concomitant

objects to which the special sensibles attach (I mean e.g. of movement

and magnitude); it is in respect of these that the greatest amount

of sense-illusion is possible.

The motion which is due to the activity of sense in these three

modes of its exercise will differ from the activity of sense; (1)

the first kind of derived motion is free from error while the

sensation is present; (2) and (3) the others may be erroneous

whether it is present or absent, especially when the object of

perception is far off. If then imagination presents no other

features than those enumerated and is what we have described, then

imagination must be a movement resulting from an actual exercise of

a power of sense.

As sight is the most highly developed sense, the name Phantasia

(imagination) has been formed from Phaos (light) because it is not

possible to see without light.

And because imaginations remain in the organs of sense and

resemble sensations, animals in their actions are largely guided by

them, some (i.e. the brutes) because of the non-existence in them of

mind, others (i.e. men) because of the temporary eclipse in them of

mind by feeling or disease or sleep.

About imagination, what it is and why it exists, let so much

suffice.



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