§ 401. What the sentient soul finds within it is, on one hand, the naturally immediate, as “ideally” in it and made its own. On the other hand and conversely, what originally belongs to the central individuality (which as further deepened and enlarged is the conscious ego and free mind) get the features of the natural corporeity, and is so felt. In this way we have two spheres of feeling. One, where what at first is a corporeal affection (e.g. of the eye or of any bodily part whatever) is made feeling (sensation) by being driven inward, memorised in the soul’s self-centred part. Another, where affections originating in the mind and belonging to it, are in order to be felt, and to be as if found, invested with corporeity. Thus the mode or affection gets a place in the subject: it is felt in the soul. The detailed specification of the former branch of sensibility is seen in the system of the senses. But the other or inwardly originated modes of feeling no less necessarily systematise themselves; and their corporisation, as put in the living and concretely developed natural being, works itself out, following the special character of the mental mode, in a special system of bodily organs. Sensibility in general is the healthy fellowship of the individual mind in the life of its bodily part. The senses form the simple system of corporeity specified. (_a_) The “ideal” side of physical things breaks up into two—because in it, as immediate and not yet subjective ideality, distinction appears as mere variety—the senses of definite _light_, § 287—and of _sound_, § 300. The “real” aspect similarly is with its difference double: (_b_) the senses of smell and taste, §§ 321, 322; (_c_) the sense of solid reality, of heavy matter, of heat and shape. Around the centre of the sentient individuality these specifications arrange themselves more simply than when they are developed in the natural corporeity.