Seite - 873 - in The Complete Aristotle

Democritus and most of the natural philosophers who treat of sense- perception proceed quite irrationally, for they represent all objects of sense as objects of Touch. Yet, if this is really so, it clearly follows that each of the other senses is a mode of Touch; but one can see at a glance that this is impossible. Again, they treat the percepts common to all senses as proper to one. For [the qualities by which they explain taste viz.] Magnitude and Figure, Roughness and Smoothness, and, moreover, the Sharpness and Bluntness found in solid bodies, are percepts common to all the senses, or if not to all, at least to Sight and Touch. This explains why it is that the senses are liable to err regarding them, while no such error arises respecting their proper sensibles; e.g. the sense of Seeing is not deceived as to Colour, nor is that of Hearing as to Sound. On the other hand, they reduce the proper to common sensibles, as Democritus does with White and Black; for he asserts that the latter is [a mode of the] rough, and the former [a mode of the] smooth, while he reduces Savours to the atomic figures. Yet surely no one sense, or, if any, the sense of Sight rather than any other, can discern the common sensibles. But if we suppose that the sense of Taste is better able to do so, then—since to discern the smallest objects in each kind is what marks the acutest sense-Taste should have been the sense which best perceived the common sensibles generally, and showed the most perfect power of discerning figures in general. Again, all the sensibles involve contrariety; e.g. in Colour White is contrary to Black, and in Savours Bitter is contrary to Sweet; but no one figure is reckoned as contrary to any other figure. Else, to which of the possible polygonal figures [to which Democritus reduces Bitter] is the spherical figure [to which he reduces Sweet] contrary? Again, since figures are infinite in number, savours also should be infinite; [the possible rejoinder—‘that they are so, only that some are not perceived’— cannot be sustained] for why should one savour be perceived, and another not? This completes our discussion of the object of Taste, i.e. Savour; for the other affections of Savours are examined in their proper place in connection with the natural history of Plants. 5 Our conception of the nature of Odours must be analogous to that of Savours; inasmuch as the Sapid Dry effects in air and water alike, but in a 873