In order to assure ourselves of this accordance, we must observe that in every disjunctive judgement, the sphere of the judgement (that is, the complex of all that is contained in it) is represented as a whole divided into parts; and, since one part cannot be contained in the other, they are cogitated as co-ordinated with, not subordinated to each other, so that they do not determine each other unilaterally, as in a linear series, but reciprocally, as in an aggregate—(if one member of the division is posited, all the rest are excluded; and conversely). Now a like connection is cogitated in a whole of things; for one thing is not subordinated, as effect, to another as cause of its existence, but, on the contrary, is co-ordinated contemporaneously and reciprocally, as a cause in relation to the determination of the others (for example, in a body—the parts of which mutually attract and repel each other). And this is an entirely different kind of connection from that which we find in the mere relation of the cause to the effect (the principle to the consequence), for in such a connection the consequence does not in its turn determine the principle, and therefore does not constitute, with the latter, a whole—just as the Creator does not with the world make up a whole. The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having—each of them—an existence (as substances), independently of the others, and yet as united in one whole. § 8