Page - 842 - in The Complete Aristotle

sight and its object, viz. colour: so that either (1) there will be two senses both percipient of the same sensible object, or (2) the sense must be percipient of itself. Further, even if the sense which perceives sight were different from sight, we must either fall into an infinite regress, or we must somewhere assume a sense which is aware of itself. If so, we ought to do this in the first case. This presents a difficulty: if to perceive by sight is just to see, and what is seen is colour (or the coloured), then if we are to see that which sees, that which sees originally must be coloured. It is clear therefore that ‘to perceive by sight’ has more than one meaning; for even when we are not seeing, it is by sight that we discriminate darkness from light, though not in the same way as we distinguish one colour from another. Further, in a sense even that which sees is coloured; for in each case the sense-organ is capable of receiving the sensible object without its matter. That is why even when the sensible objects are gone the sensings and imaginings continue to exist in the sense-organs. The activity of the sensible object and that of the percipient sense is one and the same activity, and yet the distinction between their being remains. Take as illustration actual sound and actual hearing: a man may have hearing and yet not be hearing, and that which has a sound is not always sounding. But when that which can hear is actively hearing and which can sound is sounding, then the actual hearing and the actual sound are merged in one (these one might call respectively hearkening and sounding). If it is true that the movement, both the acting and the being acted upon, is to be found in that which is acted upon, both the sound and the hearing so far as it is actual must be found in that which has the faculty of hearing; for it is in the passive factor that the actuality of the active or motive factor is realized; that is why that which causes movement may be at rest. Now the actuality of that which can sound is just sound or sounding, and the actuality of that which can hear is hearing or hearkening; ‘sound’ and ‘hearing’ are both ambiguous. The same account applies to the other senses and their objects. For as the-acting-and-being-acted-upon is to be found in the passive, not in the active factor, so also the actuality of the sensible object and that of the sensitive subject are both realized in the latter. But while in some cases each aspect of the total actuality has a distinct name, e.g. sounding and hearkening, in some one or other is nameless, e.g. the actuality of sight is called seeing, but the actuality of colour has no name: the actuality of the faculty of taste is called tasting, but the actuality of flavour has no name. Since the actualities of the sensible object and of the sensitive faculty are one actuality in spite of the difference between their modes of being, actual hearing and actual sounding appear and disappear from existence at one and 842