268. If thought were no more than Hume takes feeling to be, this objection would be valid. But if by thought we understand the self-conscious principle which, present to all feelings, forms out of them a world of mutually related objects, permanent with its own permanence, we shall also understand that the relations by which thought qualifies its object are not qualities of itself--that, in thinking of its object as made up of parts, it does not become itself a quantum. We shall also be on the way to understand how thought, detaching that relation of simple distinctness by which it has qualified its objects, finds before it a multitude of units of which each, as combining in itself distinctions from all the other units, is at the same time itself a multitude; in other words, finds a quantum of which each part, being the same in kind with the whole and all other parts, is also a quantum; _i.e._ which is infinitely divisible. When once it is understood, in short, that quantity is simply the most elementary of the relations by which thought constitutes the real world, as detached from this world and presented by thought to itself as a separate object, then infinite divisibility becomes a matter of course. It is real just in so far as quantity, of which it is a necessary attribute, is real. If quantity, though not feeling, is yet real, that its parts should not be feelings can be nothing against their reality. This once admitted, the objections to infinite divisibility disappear; but so likewise does that mysterious dignity supposed to attach to it, or to its correlative, the infinitely addible, as implying an infinite capacity in the mind. From Hume’s point of view, the mind being ‘a bundle of impressions’--though how impressions, being successive, should form a bundle is not explained--its capacity must mean the number of its impressions, and, all divisibility being into impressions, it follows that infinite divisibility means an infinite capacity in the mind. This notion however arises, as we have shown, from a confusion between a _felt_ division of an impossible ‘compound feeling,’ and that conceived divisibility of an object which constitutes but a single attribute of the object and represents a single relation of the mind towards it. There may be a sense in which all conception implies infinity in the conceiving mind, but so far from this doing so in any special way, it arises, as we have seen, from the presentation of objects under that very condition of endless, unremoved, distinction which constitutes the true limitation of our thought. What are the ultimate elements of extension? If not extended, what are they?