294 Journal of the Asiatic Society of Bengal. [N.S., XIV, 
and until it assumes the latter form no practical function 
can be performed.’ He therefore lays down that after the origi- 
nation of knowledge of the form “this ” or “ pot,” there arises 
another knowledge called self-consciousness of the form “I 
ow this” or “I know the pot,’ which performs all practical 
functions. This latter knowledge called self-consciousness arises 
through the intercourse of the previous knowledge with our 
mind. The interc 
in which resided the previous knowledge in the relation of in- 
herence. In fact the latter knowledge or self-consciousness is 
the mental (or internal) perception of the previous knowledge. 
fafaaneanate: | 
Immediate Perception. 
m: 
of which it is absurd to talk as a pot or potness 
course of a sense with its object the first perception that takes 
18, not cognisable by any of our senses, not even by the mind. 
It has been defined as knowledge which is devoid of all connee- 
tion with name, generic nature, etc., which indicates no relation 
and involves no specification. 
afrneraaia: | 
Mediate Perception. 
€ mediate or reflective is perception of a determinate 
_ It indicates a subject and its generic nature thro 
their relation to each other, e.g. “this is a pot” where “por 
ness ’’ (the generic nature) abides in “this” (the subject) int 
isd 
relation of inherence. The perception of the form “‘t 
pot " is therefore mediate or reflective. 
The doctrine of mediate or reflective perception may be y 
set forth as follows: 
Immediate perception—the perception of “pot” and 
., Potness” as separated from each other. 
Mediate perception—the perception of “ potness |, 
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