… as appears if we put ‘feeling’ for ‘perception’ in the passages in question.
238. ‘The table, which just now appears to me, is only a perception, and all its qualities are qualities of a perception. Now, the most obvious of all its qualities is extension. The perception consists of parts. These parts are so situated as to afford us the notion of distance and contiguity, of length, breadth, and thickness,’ &c., &c. If, now, throughout this statement (as according to Hume’s doctrine we are entitled to do) we write feeling for ‘perception’ and ‘notion,’ it will appear that this table is a feeling, which has another feeling, called extension, as one of its qualities; and that this latter feeling consists of parts. These, in turn, must be themselves feelings, since the parts of which a perception consists must be themselves perceived, and, being perceived, must, according to Hume, be themselves perceptions which = feelings. These feelings, again, afford us other feelings of certain relations—distance and contiguity, &c.—feelings which, as Hume’s doctrine allows of no distinction between the feeling and that of which it is the feeling, must be themselves relations. Thus it would seem that a feeling may have another feeling as one of its qualities; that the feeling, which is thus a quality, has other feelings as its co-existent parts; and that the feelings which are parts ‘afford us’ other feelings which are relations. Is that sense or nonsense?
To make sense of them, we must take perception to mean perceived thing,
239. To this a follower of Hume, if he could be brought to admit the legitimacy of depriving his master of the benefit of synonyms, might probably reply, that the apparent nonsense only arises from our being unaccustomed to such use of the term ‘feeling;’ that the table is a ‘bundle of feelings,’ actual and possible, of which the actual one of sight suggests a lively expectation, easily confused with the presence, of the others belonging to the other senses; that any one of these may be considered a quality of the total impression formed by all; that the feeling thus considered, if it happens to be visual, may not improperly be said to consist of other feelings, as a whole consists of parts, since it is the result of impressions on different parts of the retina, and from a different point of view even itself to be the relation between the parts, just as naturally as a mutual feeling of friendship may be said either to consist of the loves of the two parties to the friendship, or to constitute the relation between them. Such language represents those modern adaptations of Hume, which retain his identification of the real with the felt but ignore his restrictions on the felt. Undoubtedly, if Hume allowed us to drop the distinction between feeling as it might be for a merely feeling consciousness, and feeling as it is for a thinking consciousness, the objection to his speaking of feeling in those terms, in which it must be spoken of if extension is to be a feeling, would disappear; but so, likewise, would the objection to speaking of thought as constitutive of reality. To appreciate his view we must take feeling not as we really know it—for we cannot know it except under those conditions of self-consciousness, the logical categories, which in his attempt to get at feeling, pure and simple, Hume is consistent enough to exclude—but as it becomes upon exclusion of all determination by objects which Hume reckons fictitious. What it would thus become positively we of course cannot say, for of the unknowable nothing can be said; but we can decide negatively what it cannot be. Can that in any case be said of it, which must be said of it if a feeling may be extended, and if extension is a feeling? Can it be such a quality of an object, so consisting of parts, and such a relation, as we have found that Hume takes it to be in his account of the perception of this table?
… which it can only mean as the result of certain ‘fictions’.
240. After having taken leave throughout the earlier part of the ‘Treatise on Human Nature’ to speak in the ordinary way of objects and their qualities—and otherwise of course he could not have spoken at all—in the fourth book he seems for the first time to become aware that his doctrine did not authorise such language. To perceive qualities of an object is to be conscious of relation between a subject and object, of which neither perishes with the moment of perception. Such consciousness is self-consciousness, and cannot be reduced to any natural observable event, since it is consciousness of that of which we cannot say ‘Lo, here,’ or ‘Lo, there,’ ‘it is now but was not then,’ or ‘it was then but is not now.’ It is therefore something which the spirit of the Lockeian philosophy cannot assimilate, and which Hume, as the most consistent exponent of that spirit, most consistently tried to get rid of. The subject as self, the object as body, he professes to reduce to figures of speech, to be accounted for as the result of certain ‘propensities to feign:’ nor will he allow that any impression or idea (and impressions and ideas with him, be it remembered, exhaust our consciousness) carries with it a reference to an object other than itself, any more than do pleasure or pain to which ‘in their nature’ all perceptions correspond. [1] He cannot, indeed, avoid speaking of the consciousness thus reduced to the level of simple pain and pleasure, as being that which in fact it can only be when determined by relation to a self-conscious subject, i.e. as itself an object; but he is so far faithful in his attempt to avoid such determination, that he does not reckon the object more permanent than the impression. It, too, is a ‘perishing existence.’ As the impression disappears with a ‘turn of the eye in its socket,’ so does the object, which really is the impression, and cannot appear other than it is any more than a feeling can be felt to be what it is not. [2]
[1] ‘Every impression, external and internal, passions, affections, sensations, pains, and pleasures, are originally on the same footing; and, whatever other differences we may observe among them, appear, all of them, in their true colours, as impressions or perceptions.’ p. 480. [Book I, part IV., sec. II.]
‘All sensations are felt by the mind such as they really are; and, when we doubt whether they present themselves as distinct objects or as mere impressions, the difficulty is not concerning their nature, but concerning their relations and situation.’ p. 480. [ibid.]
[2] See above, paragraph 208, with the passages there cited.
If felt thing is no more than feeling, how can it have qualities?