of thee; it is in thee, above thee: it is itself that which constitutes the objective in thee—thy own being which impresses thee as another being; in short, thy God. How wilt thou then distinguish from this objective being within thee another objective being? how wilt thou get beyond thy feeling?
But feeling has here been adduced only as an example. It is the same with every other power, faculty, potentiality, reality, activity—the name is indifferent—which is defined as the essential organ of any object. Whatever is a subjective expression of a nature is simultaneously also its objective expression. Man cannot get beyond his true nature. He may indeed by means of the imagination conceive individuals of another so-called higher kind, but he can never get loose from his species, his nature; the conditions of being, the positive final predicates which he gives to these other individuals, are always determinations or qualities drawn from his own nature—qualities in which he in truth only images and projects himself. There may certainly be thinking beings besides men on the other planets of our solar system. But by the supposition of such beings we do not change our standing point—we extend our conceptions quantitatively, not qualitatively. For as surely as on the other planets there are the same laws of motion, so surely are there the same laws of perception and thought as here. In fact, we people the other planets, not that we may place there different beings from ourselves, but more beings of our own or of a similar nature.[1]
- ↑ Verisimile est, non minus quam geometriae, etiam musicae oblectationem ad plures quam ad nos pertinere. Positis enim aliis terris atque animalibus ratione et auditu pollentibus, cur tantum his nostris contigisset ea voluptas, quae sola ex sono percipi potest?—Christ. Hugenius. (Cosmotheoros, 1. i.)
