A Quote by Johannes P. Muller
The sense organs experience the external light, sound, etc. with difficulty; the different sense organs only have a so-called specific receptivity for particular stimuli.
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There's one uneasy borderline between what is external and what is internal, and this borderline is defined exactly by the sense organs and the skin and the introduction of external things within my own body. Consciousness is altered by physical events and physical objects, which impinge upon my sense organs, or which I introduce into my body. Now the name traditionally given to external objects or processes which change you internally is sacrament. Sacraments are the visible and tangible techniques for bringing you close to your own divinity.
As instruments for knowing the objects, the sense organs are outside, and so they are called outer senses; and the mind is called the inner sense because it is inside. But the distinction between inner and outer is only with reference to the body; in truth, there is neither inner nor outer. The mind's nature is to remain pure like ether.
Man, like the universe, is a machine. Nothing enters our minds or determines our actions which is not directly or indirectly a response to stimuli beating upon our sense organs from without.
Imagination is potentially infinite. Though actually we are limited to the types of experience for which we possess organs, those organs are somewhat plastic. Opportunity will change their scope and even their center.
The long-term vision is to replace, repair and regenerate failing tissues and organs with the materials of tissues and organs. It's still 'out there,' but it's possible to put together a grant proposal now that doesn't sound completely crazy.
It is not the organs-that is, the character and form of the animal's bodily parts-that have given rise to its habits and particular structures. It is the habits and manner of life and the conditions in which its ancestors lived that have in the course of time fashioned its bodily form, its organs and qualities.
I have found that, in the composition of the human body as compared with the bodies of animals, the organs of sense are duller and coarser. Thus, it is composed of less ingenious instruments, and of spaces less capacious for receiving the faculties of sense.
The sexual organs are the most sensitive organs of the human being. They are not diplomats. They tell the truth.
The inner man has access to the sense organs of god.
The Eyes are the organs of temptation, and the Ears are the organs of instruction.
Muscles are in a most intimate and peculiar sense the organs of the will.
As, in Sense, that which is really within us, is (as I have said before) only Motion, caused by the action of external objects, but in appearance; to the Sight, Light and Color; to the Ear, Sound; to the Nostril, Odor, &c.
Muscles are in a most intimate and peculiar sense the organs of the will. They have built all the roads, cities and machines in the world, written all the books, spoken all the words, and, in fact done everything that man has accomplished with matter. Character might be a sense defined as a plexus of motor habits.
Women have seldom sufficient employment to silence their feelings; a round of little cares, or vain pursuits frittering away all strength of mind and organs, they become naturally only objects of sense.
As for organs, traits, etc., being "for" something, the notion may be a useful shorthand, but shouldn't be taken too seriously, if only because of the ubiquitous phenomenon of exaptation.
Animals, we have been told, are taught by their organs. Yes, I would add, and so are men, but men have this further advantage that they can also teach their organs in return.
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