To these cosmic organs the microcosm as such adds (in the degree to which it possesses freedom of movement _vis-à-vis_ the macrocosm) the organ “sense,” which is originally touch-sense and nothing else. Even now, at our own high level of development, we use the word “touch” quite generally of contacts by eye, by ear, and even by the understanding, for it is the simplest expression of the mobility of a living creature that needs constantly to be establishing its relation to its world-around. But to “establish” here means to fix _place_, and thus all senses, however sophisticated and remote from the primitive they may seem, are essentially _positive senses_; there are no others. Sensation of all kinds distinguishes proper and alien. And for the positional definition of the alien with respect to the proper the scent of the hound serves just as much as the hearing of the stag and the eye of the eagle. Colour, brightness, tones, odours, all conceivable modes of sensation, imply detachment, distance, extension. Like the cosmic cycle of the blood, the differentiating activity of sense is originally a unity. The active sense is always an understanding sense also. In these simple relations seeking and finding are one--that which we most appositely call “touch.” It is only later, in a stage wherein considerable demands are made upon developed senses, that sensation and understanding of sensation cease to be identical and the latter begins to detach itself more and more clearly from the former. In the outer sheath the critical organ separates itself from the sense-organ (as the sex-organ does from that of blood-circulation). But our use of words like “keen,” “sensitive,” “insight,” “poking our nose,” and “flair,” not to mention the terminology of logic, all taken from the visual world, shows well enough that we regard all understanding as derived from sensation, and that even in the case of man the two still work hand in hand. We see a dog lying indifferent and then in a moment tense, listening, and scenting--what he merely senses he is seeking to understand as well. He is able, too, to reflect--that is a state in which the understanding is almost alone at work and playing upon mat sensations. The older languages very clearly expressed this graduation, sharply distinguishing each degree as an activity of a specific kind by means of a specific label--e.g., hear, listen, listen for (_lauschen_); smell, scent, sniff; see, spy, observe. In such series as these the reason-content becomes more and more important relative to the sensation-content.