For in the latter case, though we do not for the purpose of the
proof make any use of the fact that the quantity in the triangle
(for example, which we have drawn) is determinate, we nevertheless
draw it determinate in quantity. So likewise when one exerts the
intellect (e.g. on the subject of first principles), although the
object may not be quantitative, one envisages it as quantitative,
though he thinks it in abstraction from quantity; while, on the
other hand, if the object of the intellect is essentially of the class
of things that are quantitative, but indeterminate, one envisages it
as if it had determinate quantity, though subsequently, in thinking
it, he abstracts from its determinateness. Why we cannot exercise
the intellect on any object absolutely apart from the continuous, or
apply it even to non-temporal things unless in connexion with time, is
another question. Now, one must cognize magnitude and motion by
means of the same faculty by which one cognizes time (i.e. by that
which is also the faculty of memory), and the presentation (involved
in such cognition) is an affection of the sensus communis; whence this
follows, viz. that the cognition of these objects (magnitude, motion
time) is effected by the (said sensus communis, i.e. the) primary
faculty of perception. Accordingly, memory (not merely of sensible,
but) even of intellectual objects involves a presentation: hence we
may conclude that it belongs to the faculty of intelligence only
incidentally, while directly and essentially it belongs to the primary
faculty of sense-perception.
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