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Updated: May 11, 2025
Understanding accordingly limits sensibility, without at the same time enlarging its own field. If we wish to call this object a noumenon, because the representation of it is non-sensuous, we are at liberty to do so.
The understanding was defined above only negatively, as a non-sensuous faculty of cognition. Now, independently of sensibility, we cannot possibly have any intuition; consequently, the understanding is no faculty of intuition.
Thus, we have no right to assume the existence of new powers, not existing in nature for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time.
We are therefore justified in saying: "If reason stands in a causal relation to phenomena, it is a faculty which originates the sensuous condition of an empirical series of effects." For the condition, which resides in the reason, is non-sensuous, and therefore cannot be originated, or begin to be.
Where his being is indigenous, there his thought must be indigenous also; and the most truly human view, that which alone befits him, that in which his whole power of thought is represented, is the view by which he lifts himself above those limits, by which all that is of the senses is changed for him into pure nothing, a mere reflection in mortal eyes of the alone enduring, non-sensuous.
He who after the manner of metaphysicians prefers UNREALITY to REALITY, and derives the concrete from the abstract in short, puts the word before the fact may be right in esteeming the idea of love as higher than the expression of love, and may affirm that actual love made manifest in feeling is nothing but the outward and visible sign of a pre-existent, non-sensuous, abstract love; and he will do well to despise that sensuous function in general.
The failure to see the value of all this is due to the inattention of the advocates of Naturalism in regard to the non-sensuous structure of mind: the Thing and its relations monopolise them so completely that they are blind to every reality non-sensuous in its nature, although they possess some amount of such reality in their very knowledge and adoration of the Thing.
It meant the conquest of the perishable and the awakening of the eternal in the soul. It must therefore be conceded that Odysseus accomplished this, and thereby his experiences and those of Heracles acquire a deeper significance. They become a delineation of the non-sensuous, of the soul's progress of development.
As already pointed out, these realities are not the creations of man's fancy or imagination after reason has been switched off. They are non-sensuous realities which have moulded and shaped the lives of individuals and nations in varied degrees. These ideals are not to remain merely objects of knowledge; they are to become portions of the inmost experiences of the soul.
The faculty of sensuous intuition is properly a receptivity a capacity of being affected in a certain manner by representations, the relation of which to each other is a pure intuition of space and time the pure forms of sensibility. The non-sensuous cause of these representations is completely unknown to us and hence cannot be intuited as an object.
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