recepts everywhere proceeds _pari passu_ with that of percepts. I say that a very little thought is enough to show that this _must_ be so, while a very little observation is enough to show that it _is_ so. For, _a priori_, the more unformed the powers of perception, the less able must they be to take cognizance of particulars. The development of these powers consists in the ever-increasing efficiency of their analysis, or _cognition_ of smaller and smaller differences of detail; and, consequently, of their _recognition_ of these differences in different combinations. Hence, the feebler the powers of perception, the more must they occupy themselves with the larger or class distinctions between objects of sensuous experience, and the less with the smaller or more individual distinctions. Or, if we like, what afterwards become class distinctions, are at earlier stages of ideation the _only_ distinctions; and, therefore, all the same as what are afterwards individual distinctions. But what follows? Surely that—be it in the individual or the race—when these originally individual distinctions begin to grow into class distinctions, they leave in the mind an indelible impress of their first nativity: they were the original recepts of memory, and if they are afterwards slowly differentiated as they slowly become organized into many particular parts, this does not hinder that throughout the process they never lose their organic unity: the mind must always continue to recognize that the parts which it subsequently perceived as successively unfolding from what at first was known only as a whole, are parts which belong to that whole—or, in other words, that the more newly observed particulars are members of what is now perceived as a class. Therefore, I say, on merely _a priori_ grounds we might banish the gratuitous statement that the lower the order of ideation the more it is concerned with particular distinctions, or the less with class distinctions. The truth must be that the more primitive the recepts the larger are the class distinctions with which they are concerned—provided, of course, that this statement is not taken to apply beyond the region of sensuous perception.