Читать книгу Thought-Culture; Or, Practical Mental Training - Atkinson William Walker - Страница 3

We have seen that the Mind is that something within us which Thinks, Feels and Wills. There are various phases of these three forms of activity. These phases have often been called "the faculties of the mind," although many authorities decry the use of this term, holding that it gives an impression of several parts or divisions of the mind, separate and distinct from each other, whereas these phases are merely the several powers or forms of activity of the Mind. Every manifestation of mental activity falls under one of the three before-mentioned general forms, i.e., Thinking, Feeling and Willing, respectively. Every manifestation of mental activity is either that of the Intellect, the Feelings, or the Will. Let us consider the first of these three general forms of mental activity – the Intellect.

The Intellect is defined as: "That faculty or phase of the human mind by which it receives or comprehends the ideas communicated to it by the senses or by perception, or other means, as distinguished from the power to feel and to will; the power or faculty to perceive objects in their relations; the power to judge and comprehend; also the capacity for higher forms of knowledge as distinguished from the power to perceive and imagine." The term itself is derived from the Latin term intellectus, the primary meaning of which is "to choose between," which primary meaning will give the true essential meaning of the term in its present usage; namely, the faculty or phase of the mind by which we "choose between" things or by which we decide.

The phase or faculty of Intellect concerns itself with Thinking, in the particular and narrower sense of that term. Its products are thoughts, mental images and ideas. An idea or mental image is a mental conception of anything, as for instance our conception which we express by the terms, man, animal, house, etc. Sometimes the word idea is used to express merely the abstract or generalized conception of the thing, as, for instance, Man in the sense of "all men;" while mental image is used in the sense of the mental conception of some one particular thing, as a "a man;" it being held that no mental image can be had of a generalization. A thought is held to be a mental product arising from a combination of two or more ideas or mental images, as for instance: "A horse is an animal;" "a man is a biped;" etc.

The Intellect is held to embrace and include a number of minor phases or faculties, such as Perception, Understanding, Imagination, Memory, Reason and Intuition, which are explained as follows:

Perception is that faculty of the Mind which interprets the material presented to it by the senses. It is the power whereby we gain our knowledge of the external world, as reported to us by the channels of sense. Through Perception we are able to form ideas and mental images, which in turn lead to thoughts. The objects of which we become conscious through Perception are called percepts, which form the bases of what we call concepts, or ideas.

Understanding is that faculty of the Mind by the means of which we are able intelligently to compare the objects presented to it by Perception, and by which we separate them into parts by analysis, or to combine them into greater classes, or wholes, by synthesis. It produces ideas, both abstract and general; also concepts of truths, laws, principles, causes, etc. There are several sub-phases of Understanding, which are known as: Abstraction, Conception or Generalization, or Judgment and Reasoning, respectively, which are explained as follows:

Abstraction is that faculty of the Mind which enables it to abstract, or draw off, and consider apart from an object, a particular quality or property of an object, thus making of the quality or property a distinct object of thought apart from the original object. Thus are the abstract ideas of sweetness, color, hardness, courage, beauty, etc., which we have abstracted or drawn off from their original associations, either for the purpose of putting them out of sight and consideration, or else to view and consider them by themselves. No one ever tasted "sweetness" although one may have tasted sweet things; no one ever saw "red," although one may have seen red things; no one ever saw, heard, tasted or felt "courage" in another, although one may have seen courageous people. Abstract ideas are merely the mental conception of qualities or properties divorced from their associated objects by Abstraction.

Conception or Generalization is that faculty of the Mind by which it forms and groups together several particular ideas in the form of a general idea. By the processes of Conception we form classes or generalizations from particular ideas arising from our percepts. First, we perceive things; then we compare them with each other; then we abstract their particular qualities, which are not common to the several objects; then we generalize them according to their resemblances; then we name the generalized concept. From these combined processes we form a Concept, or general idea of the class of things to which the particular things belong. Thus from subjecting a number of cows to this process, we arrive at the general Concept of "Cow." This general Concept includes all the qualities and properties common to all cows, while omitting those which are not common to the class. Or, we may form a concept of Napoleon Bonaparte, by combining his several qualities and properties and thus form a general idea of the man.

Judgment is that faculty of the Mind whereby we determine the agreement or disagreement between two concepts, ideas, or objects of thought, by comparing them with each other. From this comparison arises the judgment, which is expressed in the shape of a logical proposition: "The horse is an animal;" or "the horse is not a cow." Judgment is also used in forming a concept, in the first place, for we must compare qualities before we can form a general idea.

Reasoning is that faculty of the Mind whereby we compare two Judgments, one with the other, and from the comparison deduce a third Judgment. This is a form of indirect or mediate comparison, whereas the Judgment is a form of immediate or direct comparison. From this process of Reasoning arises a result which is expressed in what is called a Syllogism, as for instance: "All dogs are animals; Carlo is a dog; therefore, Carlo is an animal." Or expressed in symbols: "A equals C; and B equals C;" therefore, "A equals B." Reasoning is of two kinds or classes; viz., Inductive and Deductive, respectively. We have explained these forms of Reasoning in detail in another volume of this series.

The Feelings are the mental faculties whereby we experience emotions or feelings. Feelings are the experiencing of the agreeable or disagreeable nature of our mental states. They can be defined only in their own terms. If we have never experienced a feeling, we cannot understand the words expressing it. Feelings result in what are called emotion, affection and desire. An emotion is the simple feeling, such as joy, sorrow, etc. An affection is an emotion reaching out toward another and outside object, such as envy, jealousy, love, etc. A desire is an emotion arising from the want of some lacking quality or thing, and the inclination to possess it.

Memory is the faculty of the Mind whereby we retain and reproduce, or consciously revive any kind of past mental experience. It has two sub-phases; viz., Retention and Recollection, respectively. It manifests in the storing away of mental images and ideas, and in the reproduction of them at a later period of time, and also of the recognition of them as objects of past experience.

Imagination is the faculty of the Mind whereby we represent (re-pre-sent) as a mental image some previously experienced idea, concept or image. Its activities are closely allied and blended with those of the Memory. It has the power not only of reproducing objects already perceived but also another power of ideal creation whereby it creates new combinations from the materials of past experience. It is a faculty, the importance of which is but little understood by the majority of men. Inasmuch as the mental image must always precede the material manifestation, the cultivation of the Imagination becomes a matter of great importance and worthy of the closest study.

Intuition is the faculty of the Mind whereby it evolves what have been called Primary Truths or Primary Ideas. By Primary Ideas are meant the ideas of Space, Time, Cause, Identity, etc. By Primary Truths are meant the so-called "Self-Evident Truths" of geometry, mathematics and logic. Under the head of Intuition are also sometimes included the activities of the Subconscious or Superconscious regions of the mind, of which we have spoken in detail in a volume under that name of this series. Some authorities hold to the older idea of "Innate Ideas" by which is meant that every human being is born with the knowledge of certain fundamental truths, unconnected with any experience. Others hold that these ideas are simply the result of the experience of the race, transmitted to us as "germ ideas" which must grow by experience and exercise.

That each and every faculty of the Mind may be strengthened and developed by Culture and Exercise is now held to be a fact by nearly every authority worthy of that name. Just as the physical muscle may be cultivated by the proper methods, so may the mental faculties be strengthened and cultivated by the appropriate methods and means. Inasmuch as the majority of the race are deficient in the development of one or more of the leading mental faculties, it becomes a matter of great interest and importance that all should acquaint themselves with the means whereby their deficiencies may be corrected and remedied. We shall now proceed to the consideration of Thought-Culture in general, and then to the consideration of the culture of each particular general faculty, in detail.