But even such an imaginary division does not serve to explain the phenomenon; for the part of the sound perceived by A will not be perceived by B; never, therefore, will there result a complete sensation. Shall we suppose A and B to be in relation, and to mutually communicate their corresponding parts? But then A perceives all its own part and also what B communicates to it: of what use, then, is B, if A perceives the whole? Why not place the whole primitive sensation in A? We here see that such a communication is an absurd hypothesis, since it would make a successive and mutual communication of the parts, and a perception by each of its own part, and also of that transmitted to it by the others, indispensable to the formation of an entire sensation. Thus we should have not one sensation only, but as many as there are parts; not one sensitive being only, but as many such beings as there are parts. This hypothesis of communication of the parts paves the way for our system, since it recognizes the necessity of unity to constitute sensation. Why do the parts mutually communicate what they have respectively perceived? Because an entire sensation could not otherwise be formed, and so each part must receive what it has not of itself. The object of this is, that each one may perceive the whole; the sensation, therefore, must be wholly in only one subject; therefore, at the very time that unity is denied, it is acknowledged to be necessary. 14. These parts, A and B, either are simple or they are not; if they are simple, why persist in advocating materialism, when we must finally return to simple beings? It is a manifest contradiction to say that sensation is an effect of organization, and yet place it in a simple being, for the simple cannot be organized; there is no organization where there are no parts organized. If we admit the simple being, and place the sensation in it, the organization will then be, if you choose, a medium, a conduit, an indispensable condition to the realization of the phenomenon; then not it, but the simple being will be the subject. If these parts are not simple, they are composed of others; and of these we may argue the same as of the former; for we must come to simple beings, or else proceed to infinity. If we admit such a process, the sensible being will not be one, but infinite; the difficulties encountered with only two parts, A and B, will be multiplied even to infinity, and so the sensible being will be not one but infinite, and every sensation infinite. 15. Here we find a very serious difficulty. If matter be incapable of perceiving, the soul of brutes is not material; if immaterial, it is a spirit, which cannot be admitted.