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But we must not mistake the turnings for the roadway nor the shore for the ocean. It is in and by our activity that we discover this World of sensible obstructions. The features of the Sensible World correspond therefore to the laws of our exertional activity, but the correspondence is relational, not resemblant.
The belief in the reality of the object he refers to its resistance. The origin of each of these is exertional. The features upon which the mind dwells, if it dwells upon them at all, are les qualités qui sont constamment utiles pour la pratique in a word, the dynamic significance of the thing. We may remark that much the same is true of the ideas of the vident.
To that suggestion, however, there are also serious objections. The words derived from ago have historically a special application to the exertional and dynamic. We leave the question to our readers as one of which it is of considerable importance to find a satisfactory solution.
It is merely another form of the old sensationalist view of Knowledge, but we suggest that the conditions of the problem will readily appear in their true light and real nature whenever such inquirers realise the fact that our exertional activity is the source of our cognitions of the external, and that therefore our pure exertional activity is the source of the basal concepts of geometry.
It is by a process of mental construction that I associate these with the forms of my exertional activity, and thus frame my conceptions of real bodies in the world around me those which I more directly associate with the Energy subject to my Volition being conceived as representing my body.
It would indeed be a useful work of psychological analysis if the conditions of exertional action were carefully and systematically investigated much more useful than most of the trifling experiments to which psychological laboratories are usually devoted. The principal elements of such a scheme would be The force of gravity.
These are the permanent constancies of transmutation which constitute the organism. But superimposed upon these there are our voluntary exertional activities. Thus it is that in our exertional action we reveal to our consciousness not only the forms of our own activity but the forms of the dynamic system which contains and yet transcends the Sensible and the Ideal.
It is interesting to note that this dualism characterises the organs specially adapted to serve exertional action rather than those which serve our vegetal or nutrient life.
How even on this view of the case do we manage to get beyond ourselves? How are we in any way helped thereto by the fact that Reality consists in potent action rather than in Sensation? Again, the answer is significant. In action, that is, in exertional action, we are really part of a larger whole.
Our exertional action is ab initio mingled in and forms really an integral part of the dynamic system in which our life is involved.
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