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All that the Mind of the vident ordinarily grasps and utilises in his discursive employment of the idea of any physical thing is what we have ventured to call its dynamic significance. And the very careful analysis which M. Villey has made of the mental conceptions of the blind clearly shows that in their case he has reached exactly the same conclusion.
A deep silence reigns behind this curtain; no one who passes beyond it answers any questions; all the reply is an empty echo, like the sound yielded by a vault. "Sooner or later all must go behind this curtain, and they approach it with fear and trembling, in doubt who may be waiting there behind to receive them; quid sit id, quod tanturn morituri vident.
He affirms that the image of an object which the blind acquires by touch readily divests itself of the characters of tactual sensation and differs profoundly from these. He takes the example of a chair. The vident apprehends its various features simultaneously and at once; the blind, by successive tactual palpations.
No traces of temple-walls or images have been discovered in connection with the numerous sites of ancient altars or places of offering which have been exhumed in Germany, though both these are found on the borders, both south and west, cf. Ukert, p. 236. Lucos et nemora. Bredow. Deorumque vident.
Each one shall know according to his individual capacity, which the Light of glory will give him. Each one shall be filled to overflowing, and desire no more. But more of this when we come to speak of the degrees of glory. * .... Angeli superiores, inferiores a nescientia purgant. Angeli autem inferiores vident essentiam divinam: ergo angelus videns essentiam divinam, potest aliqua nescire.
"Consuetudine oculorum assuescunt animi, neque admirantur, neque requirunt rationes earum rerum, quas semper vident." The novelty, rather than the greatness of things, tempts us to inquire into their causes. We are to judge with more reverence, and with greater acknowledgment of our own ignorance and infirmity, of the infinite power of nature.
The conclusion of the whole matter is that our principal spatial ideas are common alike to the blind and the vident. Both can be taught and are taught the same geometry. Both understand one another in the description of spatial conditions. The common element cannot possibly be supplied either by the data of visual sensation which the blind do not possess, or by the data of passive tactual sensation which the vident hardly ever employ. Une étendue commune se retrouverait
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.
The universal diffusion of sunlight is also a determining factor. The matter becomes still clearer when we contrast the experience of vident men with what we have been able to learn of the experiences of the blind. Nowhere have we found this aspect of the question discussed with the same clearness and ability as by M. Pierre Villey in his recently published essay, Le Monde des Aveugles Part III.
There must therefore be some common measure by means of which a community is established between the spatial conceptions of the blind and those of the vident. M. Villey concludes and clearly shows that the common medium is to be found in the fact that our spatial conceptions are fundamentally based upon and are expressive of the discoveries of our exertional activity.
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