<●> Sensations are manners of knowing and intellect by automatic (biological) removal of information. (Some first observations direct on the inseparable relation of intellect with life and nature, without an interpretation of natural phenomena. A relation determinative and connective for the Ethic, Psychology and some other Sciences for the intelligence).

What is life as inner phenomenon and how does linked to matter (structural elements)? What do relation have the space-time (and external) interactions to the life as inner phenomenon? Important deductions come from the simple thought of relation between totality and its parts. The biological bodies never perceive the total of things. They are closely linked and inseparable with the whole of things, but they perceive only a minimal and related part of it. Why?

Biological bodies never perceive the wholeness of things. A new spiritual reality is created by the biological bodies that does not "count" the whole universe and they consider reality to be only what they "touch"! But the sen­sations begin in this way. Life and soul begin as "contempt" and "degrada­tion" of the whole world and as if the world were its own content. The view, which is summarized in this formulation, is as follows: Life begins with the synchronized combination of the minimal material elements, which are somewhat the opposite of the whole and the Universe. That is, the material elements are a minimal reality and not the complete Universe. When, then, the first forms of life are created, these

1) start from virtually nothing that are the structural elements or matter. (1st abstraction)

2) Within a world that is inconceivably more complex, larger and almost unknown (2nd abstraction)

3) and these forms of life are informed through the senses only locally and for a minimal number of environmental influences (3rd abstraction)

4) and they move, react and experience with this minimal information that they need (consequence of abstraction)

5) and of course they ignore and do not count the whole world and all those that are not perceived by their sensory organs (that is abstraction).

The information, which biological bodies receive from their sensory or­gans, is minimal compared to the information that reality could give. The living beings (biological bodies) feel and perceive, of course, only what they can through the sensory organs they have and what is necessary for their survival. But at the same time, things around them are more, they are con­nected in more complex ways, they affect and change in more ways, while living beings do not perceive and understand all of this. The information, which they receive from their sensory organs, is incomplete, fragmented and abstract, and shows incomplete and fragmented things.

If "sensation" means the ability to see, hear, touch, and generally obtain some information from external irritations, then as we have explained, this ability does the same function as the intellect. That is, the information, which we receive from the sensory organs, is fragmentary and abstract (such as the concepts of words) and is "recorded" in our memory, as they remind us of something fixed, something the same, something that was repeated, something which caused us to be in a pleasant or unpleasant mood. In fact, sensation is limited intellect in external influences and not the opposite of intellect. The abstraction of attributes, the simplification and the concise view of things start from the sensory data itself, and this selectivity and abstraction indicate that senses are mental activities with "raw material" from the outside of intellect. The first data of our senses are already de­tached features and "short" views of things.

If the spiritual function of abstraction of a human is called intellect or is a mental activity, then the ability of every perception through senses should be called the same. Knowledge and intellectual activity has begun with the first sentiment and is manifested with sounds and all the behavior of biologi­cal body. The intellect is directly related to all the mental activities and has begun with the first sense. The intellect as adjuster and selector is the essence of life, the so-called soul. There is not life or a full unconscious psy­chological being first and then knowledge comes. There is not life or soul without any form of knowledge or information and without the correspond­ing certainty or uncertainty that accompanies it.

The intellect, through which we perceive and observe things, would be unnecessary if it were not shaped by the habit of some common features of things and by the observation of fixed relations, similarities and situations that are repeated over time. The habit is nothing more than keeping or stor­ing the most common and frequent information within the biological body - we do not care how. We recognize this information internally and mentally and use it. The initial certainty of natural perception becomes a habit and is reinforced by repeating and detecting similarities. It is confirmed without words and hardly retreats with words and many thoughts, if it is not refuted again by the personal experience. If the habit serves the regulation of the behavior and the action of the biological body, it does so, because it is certainty that has come from repeated observations in the perceptible world. By using this "biological memory" respectively, the same behavior is repeated and the same reactions and feelings are produced, and thus the biological memory is perceived externally as a natural learning and adaptation effect. In humans, the habit is not only created by repeating the same external impressions and the same perceptions as in other animals. Humans often repeat some thoughts, movements and choices with the mental transfer of things within the spirit. Thus humans form certain views and acquire habits through their own thought and not just instantaneous observations through the senses.

>>> External influences could not mean anything if something did not exist beforehand, which had a direct meaning and information for itself: >>>►