I. No, there is no other. With my hand I feel some other definite object, or I feel my hand itself by means of some other part of my body. I have no immediate, absolute consciousness of my hand, any more than of my sight or touch.
Spirit. Let us, at present, consider only the case in which thy hand is an instrument, for this will determine the second case also. In this case there can be nothing more in the immediate perception than what belongs to sensation,—that whereby thou thyself, and here in particular thy hand, is conceived of as the subject tasting in the act of taste, feeling in the act of touch. Now, either thy sensation is single; in which case I cannot see why thou shouldst extend this single sensation over a sentient surface, and not content thyself with a single sentient point;—or thy sensation is varied; and in this case, since the differences must succeed each other, I again do not see why thou shouldst not conceive of these feelings as succeeding each other in the same point. That thy hand should appear to thee as a surface, is just as inexplicable as thy notion of a surface in general. Do not make use of the first in order to explain the second, until thou hast explained the first itself. The second case, in which thy hand, or whatever other member of thy body thou wilt, is itself the object of a sensation, may easily be explained by means of the first. Thou perceivest this member by means of another, which is then the sentient one. I ask the same question concerning this latter member that I asked concerning thy hand, and thou art as little able to answer it as before.
So it is with the surface of thy eyes, and with every other surface of thy body. It may very well be that
