It should be observed that, while the conception of a regular appearance
is perfectly precise, the conception of an irregular appearance is one
capable of any degree of vagueness. When the distorting influence of the
medium is sufficiently great, the resulting particular can no longer be
regarded as an appearance of an object, but must be treated on its own
account. This happens especially when the particular in question cannot
be traced back to one object, but is a blend of two or more. This case
is normal in perception: we see as one what the microscope or telescope
reveals to be many different objects. The notion of perception is
therefore not a precise one: we perceive things more or less, but always
with a very considerable amount of vagueness and confusion.
In considering irregular appearances, there are certain very natural
mistakes which must be avoided. In order that a particular may count as
an irregular appearance of a certain object, it is not necessary that
it should bear any resemblance to the regular appearances as regard
its intrinsic qualities. All that is necessary is that it should be
derivable from the regular appearances by the laws which express
the distorting influence of the medium. When it is so derivable,
the particular in question may be regarded as caused by the regular
appearances, and therefore by the object itself, together with the
modifications resulting from the medium. In other cases, the particular
in question may, in the same sense, be regarded as caused by several
objects together with the medium; in this case, it may be called a
confused appearance of several objects. If it happens to be in a brain,
it may be called a confused perception of these objects. All actual
perception is confused to a greater or less extent.
We can now interpret in terms of our theory the distinction between
those mental occurrences which are said to have an external stimulus,
and those which are said to be "centrally excited," i.e. to have no
stimulus external to the brain. When a mental occurrence can be regarded
as an appearance of an object external to the brain, however irregular,
or even as a confused appearance of several such objects, then we may
regard it as having for its stimulus the object or objects in question,
or their appearances at the sense-organ concerned. When, on the other
hand, a mental occurrence has not sufficient connection with objects
external to the brain to be regarded as an appearance of such objects,
then its physical causation (if any) will have to be sought in the
brain. In the former case it can be called a perception; in the latter
it cannot be so called. But the distinction is one of degree, not of
kind. Until this is realized, no satisfactory theory of perception,
sensation, or imagination is possible.