nto which two objects enter jointly. This
fact in both is always composed entirely of states of consciousness; and
this, whether it be complicated, as in many legal relations, or simple,
as in the relations expressed by _antecedent_ and _consequent_ and by
_simultaneous_, where the fact consists merely of the two things so
related, since the consciousness either of the succession or of the
simultaneousness of the two sensations which represent the things, is a
feeling not added to, but involved in _them_, being a condition under
which we must suppose things. And so, likewise, with the relations of
likeness and unlikeness. The feeling of these sometimes cannot be
analysed, when the _fundamentum relationis_ is, as in the case of two
simple sensations, e.g. two sensations of white, only the two sensations
themselves, the consequent feeling of their resemblance being, like that
of their succession or simultaneousness, apparently involved in the
sensations themselves. Sometimes, again, the likeness or unlikeness is
complex, and therefore can be analysed into simpler cases. In any case,
likeness or unlikeness must resolve itself into likeness or unlikeness
between states of our own or some other mind; and this, whether the
feeling of the resemblance or dissimilarity relate to bodies or to
attributes, since the former we know only through the sensations they
are supposed to excite, and the latter through the sensations on which
they are grounded. And so, again, when we say that two relations are
alike (one of the many senses of analogy), we simply assert resemblance
between the facts constituting the two _fundamenta relationis_. Several
relations, called by different names, are really cases of resemblance.
Thus, equality, i.e. the exact resemblance existing between things in
respect of their quantity, is often called identity.

The _third_ species of attributes is Quantity. The assertion of likeness
or unlikeness in quantity, as in quality, is always founded on a
likeness or unlikeness in the sensations excited. What the difference is
all who have had the sensations know, but it cannot be explained to
those who never had them.

In fine, all the attributes classed under Quality and Quantity are the
powers bodies have of exciting certain sensations. So, Relation
generally is but the power which an object has of joining its
correlative in producing the series of sensations, which is the only
sign of the existence of the fact on