第14章

in some part of the time ab. But the same argument holds also in the case of ag [the remainder, regarded in its turn as a whole]; for it will be found [on this theory of vacant times and imperceptible magnitudes] that one always perceives only in some part of a given whole time, and perceives only some part of a whole magnitude, and that it is impossible to perceive any [really] whole [object in a really whole time; a conclusion which is absurd, as it would logically annihilate the perception of both Objects and Time].

Therefore we must conclude that all magnitudes are perceptible, but their actual dimensions do not present themselves immediately in their presentation as objects. One sees the sun, or a four-cubit rod at a distance, as a magnitude, but their exact dimensions are not given in their visual presentation: nay, at times an object of sight appears indivisible, but [vision like other special senses, is fallible respecting 'common sensibles', e.g. magnitude, and] nothing that one sees is really indivisible. The reason of this has been previously explained. It is clear then, from the above arguments, that no portion of time is imperceptible.

But we must here return to the question proposed above for discussion, whether it is possible or impossible to perceive several objects coinstantaneously; by 'coinstantaneously' I mean perceiving the several objects in a time one and indivisible relatively to one another, i.e. indivisible in a sense consistent with its being all a continuum.

First, then, is it conceivable that one should perceive the different things coinstantaneously, but each with a different part of the Soul? Or [must we object] that, in the first place, to begin with the objects of one and the same sense, e.g. Sight, if we assume it [the Soul qua exercising Sight] to perceive one colour with one part, and another colour with a different part, it will have a plurality of parts the same in species, [as they must be,] since the objects which it thus perceives fall within the same genus?

Should any one [to illustrate how the Soul might have in it two different parts specifically identical, each directed to a set of aistheta the same in genus with that to which the other is directed]

urge that, as there are two eyes, so there may be in the Soul something analogous, [the reply is] that of the eyes, doubtless, some one organ is formed, and hence their actualization in perception is one; but if this is so in the Soul, then, in so far as what is formed of both [i.e. of any two specifically identical parts as assumed] is one, the true perceiving subject also will be one, [and the contradictory of the above hypothesis (of different parts of Soul remaining engaged in simultaneous perception with one sense) is what emerges from the analogy]; while if the two parts of Soul remain separate, the analogy of the eyes will fail, [for of these some one is really formed].

Furthermore, [on the supposition of the need of different parts of Soul, co-operating in each sense, to discern different objects coinstantaneously], the senses will be each at the same time one and many, as if we should say that they were each a set of diverse sciences; for neither will an 'activity' exist without its proper faculty, nor without activity will there be sensation.