The mechanism of sensation is thoroughly examined in Aristotle’s work On the Soul where he grounds the soul as the principle of life and where he focuses especially on animal soul. Hereunder, sensing is receiving the form of the sensible body without its matter. Form, here, signifies the proportion [logos] of the mixture of elements that constitute the sensible. By the movement called sensing, sensory organ receives the proportion from the sensible, and becomes similar to it. Sensation [aisthêsis] is the difference between the natural proportion of the sensor and the proportion of the sensible that it receives and becomes. Discriminating [krinein] this difference belongs to the sense and may be called “perception.” There are five special senses that have their own kind of sensible objects. On the other hand, there are some sensibles like motion that can be sensed by more than one senses. They are called “common sensibles” and they are sensed by “something which is common” or “common sense” [koinê aisthêsis]. Also, distinguishing the exclusive objects of special senses belongs to the common sense. Again, sensing being sensing, i.e., consciousness is another duty of this common sense. There are the remnants of the sensations which are reanimated when the sensible is beyond the range of sensing. This process is carried out by imagination [phantasia]. By doing so, imagination prepares images as materials for the appetite of all animals and for the reasoning of human beings. It has been thought that these two are separate faculties of the soul. However, the schism between common sense and imagination is not that sharp as mentioned.
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