should belong to each thing, non-difference to what is non-different, and difference to what is different.--But one aspect only belongs to each thing, because it is thus that things are perceived!--On the contrary, we reply, things have twofold aspects, just because it is _thus_ that they are perceived. No man, however wide he may open his eyes, is able to distinguish in an object--e.g. a jar or a cow--placed before him which part is the clay and which the jar, or which part is the generic character of the cow and which the individual cow. On the contrary, his thought finds its true expression in the following judgments: 'this jar is clay'; 'this cow is short-horned.' Nor can it be maintained that he makes a distinction between the cause and genus as objects of the idea of persistence, and the effect and individual as objects of the idea of discontinuance (difference); for as a matter of fact there is no perception of these two elements in separation. A man may look ever so close at a thing placed before him, he--will not be able to perceive a difference of aspect and to point out 'this is the persisting, general, element in the thing, and that the non-persistent, individual, element.' Just as an effect and an individual give rise to the idea of one thing, so the effect plus cause, and the individual _plus_ generic character, also give rise to the idea of one thing only. This very circumstance makes it possible for us to recognise each individual thing, placed as it is among a multitude of things differing in place, time, and character.--Each thing thus being cognised as endowed with a twofold aspect, the theory of cause and effect, and generic character and individual, being absolutely different, is clearly refuted by perception.