Page:History of Modern Philosophy (Falckenberg).djvu/548

 526 HERB ART. goes without saying, because of the non-temporal character of the real. The soul is one of these reals which, unchangeable in themselves, enter into various relations with others, and conserve themselves against the latter. In its simple zvhat as unknowable as the rest, it is yet familiar to us in its self-conservations. In the absence of a more fitting expression for the totality of psychical phenomena we call these representations, the phenomenal manifoldness of which is due to the variety of the disturbances and exists for the observer alone. In itself, without a plurality of dispositions and impulses, the soul is originally not a representative force, but first becomes such under certain circumstances, viz., when it is stimulated to self-conservation by other beings. The sum of the reals which stand in immediate relation to the soul is called its body ; this, an aggregate of simple beings, furnishes the intermediate link of causal rela- tion between the soul and the external world. The soul has its (movable) seat in the brain. In opposition to the physiological treatment of psychology, Herbart remarks that psychology throws much more light on physiology than she can ever receive from it. The simplest representations are the sensations, which, amid all their variety, still group themselves into definite classes (odors, sounds, colors). They serve us as symbols of the disturbing reals, but they are not images of things, nor effects of these, but products of the soul itself: the generation of sensations is the soul's peculiar way of guard- ing itself against threatened disturbances. Every repres- entation once come into being disappears again from con- sciousness, it is true, but not from the soul. It persists, unites with others, and stands with them in a relation of interaction — in both cases according to definite laws. These original representations are the only ones which the soul produces by its own activity; all other psychical phenomena, feeling, desire, will, attention, memory, judgment, the whole wealth of inner events, result of themselves from the interplay of the primary representations under law. Representation (more exactly sensation) is alone original; space, time, the categories, which Kant makes a priori, are all acquired, i.e.^