The identity of an object is such that it stay uninterrupted and invariable through a variable length of time. When we consider an object, give it identity, within a diversity of objects, the imagination transitions from the many to the one. This imperceptible transition allows that perception will always perceive something; that it defines and identifies what it perceives, within a diversity, and that it would always be in distinction to the self.
The imagination is in constant flux, going from one impression to another, but not allowing all impressions at once. There must be a separation, a channel which distinctly separates one object from a collection of objects. When we find an object, within this diversity, the mind transitions to that object. This transition is smooth and imperceptible, but allows for the imagination to sort out its impressions and to “catch up” to itself so that, ultimately, a sense of self-identity is reached and a distinction arises between the self and the object.
When perceiving an object, or a number of objects, the mind follows a constant procession of thought in which we perceive all things as distinctly existing within one world. In a sense, the world is our first and last object and all things within it is its own diversity, its own multitudinous collection of objects seemingly to all exist in one place. We differentiate ourselves from the one world concept, counter the diversity of objects, by imagining our own self-identity, our own separateness in which we always stay the same and the only change takes place outside of us among the differences in which we are in constant transition. This notion of self-identity allows for the idea of existing in succession with other things, but also gives us a separation between the objects we relate to and the self, so that we don’t become the objects we perceive, but are at a distance from them; a corridor of separation in which we thrive against that which we are not.
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