For the better understanding of this, I would observe that sensible intuitions are allied to general conceptions, by whose aid they may be reconstructed. Although, in reality, no sensible representation is offered to us, of any figure whatsoever, for example, a regular hexagon; the conception formed of the ideas, _six_, _line_, _equality of angles_, is all that we need to produce in our interior the sensible representation of the hexagon, and to construct it within us, if we require it. This shows us that the free activity producing determinate sensible representations is based upon general conceptions, which, though independent of sensibility, refer to it in an indeterminate manner. Hence, also, it follows, that the understanding may, if it observe the conditions to which the elements furnished by sensibility in their respective cases, are subject, conceive the sensible indeterminately, without the intellectual act being referred to any determinate intuition. 124. If we analyze the object of these general conceptions, referred to sensible intuition, also considered in general, the understanding, while occupied in them, seems to be taken up with things not distinctly offered to it, but retained only by certain signs; confident, however, that it can develop whatever they involve, and contemplate it with perfect clearness. CHAPTER XX. INTERMEDIATE REPRESENTATIONS BETWEEN SENSIBLE INTUITION AND THE INTELLECTUAL ACT. 125. The question now occurs, whether the understanding, in order to perceive the geometrical relations offered in sensible intuition, does or does not need some intermediate representations which bring it into contact with the sensible order?[10] Such a necessity would, at first sight, seem to exist, since, as the understanding is a non-sensible faculty, sensible elements cannot be its immediate object. But on maturer examination, it seems more probable that there is no necessity of any thing intermediate, except some sign to connect the sensible elements, and to show the point where they must unite, and the conditions to which they are subject. As this sign may, however, be a word, or something else, susceptible of a sensible representation, its mediation will not at all solve the difficulty; since the question will always recur: How is the understanding placed in communication with the sensible sign? [10] See Chap. VI. This difficulty arises from the faculty of the soul being considered, not only as distinct, but also, as separate, and as exercising each one of its faculties in its own peculiar and exclusive sphere, entirely isolated from that of all others. This mode of considering the faculties of the soul, though favorable to the classification of their operations, does not accord with the teachings of experience.