SOLUTION OF LAMENNAIS' OBJECTION.
106. From the preceding observations we shall now deduce an important consequence,—the solution of the difficulty presented by Lamennais. The existence of new senses would involve new sensations, it is true; but they would not disturb the harmony of those we already have. We have shown that bodies affect our organs in a different manner, and produce impressions different from those of the five senses; but this does not disturb the agreement of our sensations, nor change our ideas. Consequently, the supposition of Lamennais would not involve the disorder which he suspects.
107. Sensations in themselves are mere affections of the soul, and have no external object which corresponds to them except the existence and extension of bodies. Therefore a new order of sensations would only be a new order of affections, which would in nowise alter our ideas.
From what we have hitherto said, it is easy to see that the supposition of Lamennais is already realized; for there are sensations different from those of the five senses; therefore this supposition does not contradict the nature and order of our ideas, nor the certainty of our knowledge.
A musical instrument beautifully fashioned has charmsfor the ear, the eye, and the touch, none of these impressions destroys the other; if we suppose it placed in new relations with our organs, so as to produce in the soul new impressions, why is it impossible that they should accord? Does the melody of its sound cease because our soul experiences new affections whose nature has no connection with it? Certainly not. Why then fear the overthrow of our knowledge by the introduction of a new order of sensations? Why give such importance to a supposition, the effects of which we can very well calculate, and which, if we examine the phenomena of our present sensations, we find already realized?
108. It is true that we know of no other means of placing ourselves in contact with external objects than the five senses; but it is equally true, that this contact existing, the impressions in the soul correspond mysteriously to the external objects; so that, while we observe the sensations by which the communication is established, it is still impossible for us to explain them.
Let us examine the magical effects of music. They are of two orders; the purely auditive, and the intellectual or moral. The first stop at the ear, the second pass to the brain and to the heart; and one may be admirably organized for the former, yet unable to appreciate the latter. Two persons listen to a sonata, both hear thematerialmusic, but the intellectual and moral effects are not the same on both. Both perceive the least defect in the time or in the instrument, both admire the art of the composer, both are charmed; but while the heart of one is unmoved, the brain and the heart of the other are bounding with delight, the power of his fancy is multiplied, thoughts and images crowd upon his mind, as though he had caught inspiration from the magic notes of the music. His heart is transported with tenderness, melancholy, hatred, love, anger,generosity, and courage. He is under a magical influence which, moves him in spite of himself; the vibrations of a chord have raised in his heart a mysterious tempest which the might of reason can hardly quiet.
109. From this we must conclude, that besides the ordinary relations between objects and the organs of the senses, there are other relations still more intimate and more delicate between these objects and our organic system, and that these latter are as certain as the former. In them there is greater variety of individuals, and the conditions necessary to produce determinate results are less known, but there can be no doubt of their existence, and this in the eyes of sound philosophy is sufficient to dissipate those absurd suppositions which would pretend to undermine the edifice of our knowledge.
110. Thus, then, the objection is answered, which says: "If we had another sense, what would it tell us?" Nothing which would destroy the certainty of our knowledge, or the nature and order of our ideas. The only new result would beone moreadded to the many ways in which objects now affect us. The same thing would happen to us as to a man who after being deprived of the sense of smell, should suddenly regain it: he would have one sensation more; the same thing would happen to us as to a man who experiences a new sentiment which he had not known before: he has one affection more. New impressions have their own rank, neither interfering with, nor changing those which previously existed.