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But in discerning an event we are also aware of its significance as a relatum in the structure of events. This structure of events is the complex of events as related by the two relations of extension and cogredience. The most simple expression of the properties of this structure are to be found in our spatial and temporal relations.
Thus in the first place each of these two entities is known as a relatum in a general system of space-relations and in the second place the particular mutual relation of these two entities as related to each other in this general system is determined.
It will of course be a relatum in relations which also implicate other factors of nature. But it is always a relatum and never the relation itself. Examples of sense-objects are a particular sort of colour, say Cambridge blue, or a particular sort of sound, or a particular sort of smell, or a particular sort of feeling.
Thus the aim of a demonstrative phrase is to exhibit a definite 'it' as a bare objective for thought; but the modus operandi of a demonstrative phrase is to produce an awareness of the entity as a particular relatum in an auxiliary complex, chosen merely for the sake of the speculative demonstration and irrelevant to the proposition.
Happy though it may be, this comparison is but a metaphor which perhaps facilitates the understanding of Aristotle's idea, but is not essential to his theory. For my part, I attach far greater importance to the character of relatum, and correlatum ascribed to the two terms mind and matter, and to the actualisation produced by their union. Let me add another point of comparison.
Thought cannot proceed otherwise; namely, it cannot proceed without the ideal bare 'it' which is speculatively demonstrated. This setting up of the entity as a bare objective does not ascribe to it an existence apart from the complex in which it has been found by sense-perception. The 'it' for thought is essentially a relatum for sense-awareness.
Form is superior, nobler, the higher in dignity, nearer to the perfect entity; matter is inferior, more modest, more distant from perfection. On account of its hierarchical inferiority, matter is often presented as the second, or correlatum, and form as the first, or relatum.
By uniting with the body it constitutes the living subject. The soul is the relatum, and is unintelligible and void of sense without its correlatum. "The soul," says Aristotle, "is not a variety of body, but it could not exist without a body: the soul is not a body, but something which belongs or is relative to a body."
The storm is a gale situated in mid-Atlantic with a certain latitude and longitude, and the cook is in the kitchen. I will call this special form of ingression the 'relation of situation'; also, by a double use of the word 'situation, I will call the event in which an object is situated 'the situation of the object. Thus a situation is an event which is a relatum in the relation of situation.
Accordingly we are now considering mind as a relatum in sense-awareness. For mind there is the immediate sense-awareness and there is memory. The distinction between memory and the present immediacy has a double bearing. On the one hand it discloses that mind is not impartially aware of all those natural durations to which it is related by awareness. Its awareness shares in the passage of nature.
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