ness of the synthesis, and from
expression in the homogeneity of the elements, and in their
common presence to sense.

The variety of forms depends upon the character of the elements
and on the variety of possible methods of unification. The elements
may be all alike, and their only diversity be numerical. Their unity
will then be merely the sense of their uniformity.[6] Or they may
differ in kind, but so as to compel the mind to no particular order
in their unification. Or they may finally be so constituted that they
suggest inevitably the scheme of their unity; in this case there is
organization in the object, and the synthesis of its parts is one and
pre-determinate. We shall discuss these various forms in
succession, pointing out the effects proper to each.

_Multiplicity in uniformity._

Sec. 24. The radical and typical case of the first kind of unity in
variety is found in the perception of extension itself. This
perception, if we look to its origin, may turn out to be primitive; no
doubt the feeling of "crude extensity" is an original sensation;
every inference, association, and distinction is a thing that looms
up suddenly before the mind, and the nature and actuality of which
is a datum of what -- to indicate its irresistible immediacy and
indescribability -- we may well call sense. Forms are seen, and if
we think of the origin of the perception, we may well call this
vision a sensation. The distinction between a sensation of form,
however, and one which is formless, regards the content and
character, not the genesis of the perception. A distinction and
association, or an inference, is a direct experience, a sensible fact;
but it is the experience of a process, of a motion between two terms,
and a consciousness of their coexistence and distinction; it is a
feeling of relation. Now the sense of space is a feeling of this kind;
the essence of it is the realization of a variety of directions and of
possible motions, by which the relation of point to point is vaguely
but inevitably given. The perception of extension is therefore a
perception of form, although of the most rudimentary kind. It is
merely _Auseinandersein,_ and we might call it the _materia
prima_ of form, were it not capable of existing without further
determination. For we can have the sense of space without the
sense of boundaries; indeed, this intuition is what tempts us to
declare space infinite. Space would have to consist of a finite
number