"Leviathan" - читать интересную книгу автора (Hobbes Thomas)

accident of a body without us, which is commonly called an object.
Which object worketh on the eyes, ears, and other parts of man's body,
and by diversity of working produceth diversity of appearances.

The original of them all is that which we call sense, (for there
is no conception in a man's mind which hath not at first, totally or
by parts, been begotten upon the organs of sense). The rest are
derived from that original.

To know the natural cause of sense is not very necessary to the
business now in hand; and I have elsewhere written of the same at
large. Nevertheless, to fill each part of my present method, I will
briefly deliver the same in this place.

The cause of sense is the external body, or object, which presseth
the organ proper to each sense, either immediately, as in the taste
and touch; or mediately, as in seeing, hearing, and smelling: which
pressure, by the mediation of nerves and other strings and membranes
of the body, continued inwards to the brain and heart, causeth there a
resistance, or counter-pressure, or endeavour of the heart to
deliver itself: which endeavour, because outward, seemeth to be some
matter without. And this seeming, or fancy, is that which men call
sense; and consisteth, as to the eye, in a light, or colour figured;
to the ear, in a sound; to the nostril, in an odour; to the tongue and
palate, in a savour; and to the rest of the body, in heat, cold,
hardness, softness, and such other qualities as we discern by feeling.
All which qualities called sensible are in the object that causeth
them but so many several motions of the matter, by which it presseth
our organs diversely. Neither in us that are pressed are they anything
else but diverse motions (for motion produceth nothing but motion).
But their appearance to us is fancy, the same waking that dreaming.
And as pressing, rubbing, or striking the eye makes us fancy a
light, and pressing the ear produceth a din; so do the bodies also
we see, or hear, produce the same by their strong, though unobserved
action. For if those colours and sounds were in the bodies or
objects that cause them, they could not be severed from them, as by
glasses and in echoes by reflection we see they are: where we know the
thing we see is in one place; the appearance, in another. And though
at some certain distance the real and very object seem invested with
the fancy it begets in us; yet still the object is one thing, the
image or fancy is another. So that sense in all cases is nothing
else but original fancy caused (as I have said) by the pressure that
is, by the motion of external things upon our eyes, ears, and other
organs, thereunto ordained.

But the philosophy schools, through all the universities of
Christendom, grounded upon certain texts of Aristotle, teach another
doctrine; and say, for the cause of vision, that the thing seen
sendeth forth on every side a visible species, (in English) a
visible show, apparition, or aspect, or a being seen; the receiving