Spirit. And how dost thou know then that thou seest, hearest, feelest?
I. I do not understand thee. Thy questions appear strange to me.
Spirit. I will make them more intelligible. Dost thou see thy sight, and feel thy touch, or hast thou yet a higher sense, through which thou perceivest thy external senses, and their determinations?
I. By no means. I know immediately that I see and feel, and what I see and feel; I know this while it is, and simply because it is, without the intervention of any other sense. It was on this account that thy question seemed strange to me, because it appeared to throw doubt on this immediate consciousness.
Spirit. That was not my intention: I desired only to induce thee to make this immediate consciousness clear to thyself. So thou hast an immediate consciousness of thy sight and touch?
I. Yes.
Spirit. Of thy sight and touch, I said. Thou art, therefore, the subject seeing, feeling, &c.; and when thou art conscious of the seeing, feeling, &c., thou art conscious of a particular determination or modification of thyself.
I. Unquestionably.
Spirit. Thou hast a consciousness of thy seeing, feeling, &c., and thereby thou perceivest the object. Couldst thou not perceive it without this consciousness? Canst thou not recognise an object by sight or hearing, without knowing that thou seest or hearest?
I. By no means.
Spirit. The immediate consciousness of thyself, and of thy own determinations, is, therefore, the imperative
