QUALITIES ARE CLASSIFIED AS CORPOREAL AND OF THE SOUL.
17. Qualities, therefore, should be classified as of the body, and of the soul.[406] Even though all the souls, as well as their immaterial qualities, be considered as existing on high, yet their inferior qualities must be divided according to the senses, referring these qualities either to sight, hearing, feeling, taste, or smell. Under sight, we will classify the differences of colors; under hearing, that of the sounds; and likewise, with the other senses. As to the sounds, inasmuch as they have but a single quality, they will have to be classified according to their being soft, harsh, agreeable, and the like.
DIFFERENCES OF BEING SHOULD BE DISTINGUISHED ACCORDING TO QUALITY.
It is by quality that we distinguish the differences which inhere in being, as well as the actualizations, the beautiful or ugly actions, and in general, all that is particular. Only very rarely do we discover in quantity differences which constitute species; so much is this the case, that it is generally divided by its characteristic qualities. We must therefore leave quantity aside, and that leads us to wonder how we may divide quality itself (since it is made use of to distinguish other things).[407]
DIFFERENCE OF QUALITY CANNOT BE DISTINGUISHED BY SENSATION.
What sort of differences, indeed, might we use to establish such divisions, and from what genus would we draw them? It seems absurd to classify quality by quality itself. This is just as if the difference of "beings" were to be called "beings." By what indeed could one distinguish white from black, and colors from tastes and sensations of touch? If we distinguish the difference of these qualities by the sense-organs, these differences would no longer exist in the subjects. How indeed could one and the same sense distinguish the difference of the qualities it perceives? Is it because certain things exercise an action that is constructive or destructive on the eyes, or the tongue? We would then have to ask what is the constructive or destructive element in the sensations thus excited? Yet, even were this answered, such an answer would not explain wherein these things differ.[407]
DIFFERENCE IN EFFECTS IS LIMITED TO THE INTELLIGIBLES.
A further possibility is that these things should be classified according to their effects, and that it is reasonable to do so with invisible entities, such as sciences; but this would not be applicable to sense-objects. When indeed we divide sciences by their effects, and when, in general, we classify them according to the powers of the soul, by concluding from the diversity of their effects that they differ, our mind grasps the difference of these powers, and it determines not only with what objects they deal, but it also defines their reason (or, essence). Let us admit that it is easy to distinguish arts according to their reasons, and according to the notions they include; but is it possible to divide corporeal qualities in that manner? Even when one studies the intelligible world, there is room for doubt as to how the different reasons distinguish themselves from each other; it is easy enough to see that white differs from black; but in what does it do so?