Now there is only - Psychology

Now there is only Post Date: Mon, 1 Sep 2008 11:13:38 +0000
When a man is always occu pied with the cravings of desire and ambition, and is eagerly striving to satisfy them, all his thoughts must be mortal, and, as far as it is possible altogether to become such, he must be mortal every whit, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and of true wisdom, and has exercised his intellect more than any other part of him, must have thoughts immortal and divine, if he attain truth, and in so far as human nature is capable of sharing in immortality, he must alto gether be immortal; and since he is ever cherishing the divine power, and has the divinity within him in perfect order, he will be perfectly happy. Now there is only one way of taking care of things, and this is to give to each the food and motion which are natural to it; and the motions which are naturally akin to the divine principle within us are the thoughts and revolutions of the universe.

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1. - It may be an abuse Post Date: Mon, 18 Aug 2008 22:21:19 +0000
This presumptive norm, as we shall call it here, is the dogs guiding star in all his experiences of the world, and we are to suppose that his use of this norm will he a purely spontaneous use, one that is wholly free from what we would call thought or reflection. Now, we may not be justified in calling the thoughtless and altogether spontaneous use of such a norm, inference. It may be an abuse of language to say that the dog infers the ejective existence of his master.

Autor of the post: Undefined

2. - If this be a true Post Date: Mon, 18 Aug 2008 22:02:32 +0000
But he does a thing which has exactly the same form as inference. Shall we call this instinct, or would a better name for it be spontaneous reason? Some one has denned instinct as the doing of a rational act without any insight into its rationality. If this be a true notion of instinct, the dogs conduct may be called instinctive.

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3. - We have traced his experience Post Date: Mon, 18 Aug 2008 21:51:28 +0000
But the nature of instinct is in debate at present, the prevailing tendency being to reduce it to a principle of habit. There is, however, more than the habitual in the dogs attitude toward the real existences of the world. We have traced his experience down to its source in a vague sense of the form of his own agency.

Autor of the post: Undefined

4. - If, then, we permit ourselves Post Date: Mon, 18 Aug 2008 21:40:08 +0000
This agency would, no doubt, supply him with a norm for inference by means of which he would be led to posit a cause of his experience analogous to the self in his own conscious agency. If, then, we define an instinctive re- action as one that has its entire motive in repetition and habit, it is incumbent on us to regard the act in which the dog recognizes the real existent which his perceptions sym- bolize not as instinctive purely, but as one of spontaneous causal inference. If, then, we permit ourselves to say that the dog-con- sciousness is capable of a certain spontaneous use of the self-analogy and that this supplies him with the norm of construction in the processes by which he reaches the recognition of the real existences of his world, we shall, perhaps, be able to answer another interesting question; namely, Which kind of eject, the physical or the mental, is likely to meet with the first recognition in the dogs world? It is, of course, a debatable question how far an isolated puppy could go in the realization of a world.

Autor of the post: Undefined

5. - But as its experience grew Post Date: Mon, 18 Aug 2008 21:24:19 +0000
But taking the ordinary puppy which grows up in the society of other pups and dogs and people, the two facts (1) that the form of agency of which it is immediately conscious is mental rather than physical, and (2) that the most inter- esting part of its environment would be the living beings with which it is associated, lead to the presumption that its first knowledge of ejects would be of the mental variety. Learning the real agency of other puppies and dogs and of its master as it grew older, its first experiences of reality would be of a world of one species of agency, that of the mental type. But as its experience grew larger it would be led by the great differences which arise between the reactions of the mental and the physical, to recognize a distinction of type in the causes that occasion them.

Autor of the post: Undefined

6. - The processes are all functions Post Date: Mon, 18 Aug 2008 21:13:27 +0000
The recognition of the physical eject would thus appear later in the puppys experience than would that of the mental. The dogs experience has been taken here as a type because of its intimacy with the world it moves in and because little suspicion would arise here of the interference of higher powers of reflection. The processes are all functions of a spontaneous unreflecting consciousness, and we have found that the dog comes through them to the recognition of nearly all, if not quite all, the essential existents of the more advanced and reflective consciousness.

Autor of the post: Undefined

7. - Taking the case we Post Date: Mon, 18 Aug 2008 20:54:03 +0000
The dog, it is true, knows his objects straight out without any definite conceptions of the nature of what he knows. Nevertheless, it is a real existence and not a bare symbol which he knows, a fact that is proved by his definite and appropriate reactions upon the world. Taking the case we have analyzed as a type, let us ask, then, how consciousness comes spontaneously to know (1) self, (2) objects which are symbols of the not-self, (3) ejects, (a) other selves, (b) physical ejects.

Autor of the post: Undefined

8. - Thus, power, duty, love, hate Post Date: Mon, 18 Aug 2008 20:42:22 +0000
How does consciousness spontaneously know self ? At the very beginning of this inquiry we had occasion to draw a distinction between two species of knowledge, the picturable and the unpicturable, and the knowledge of self was classified with the unpicturable species. What we mean by unpicturable knowledge is the assurance, immediate or otherwise, which we have of real existences which neverthe- less have no definable form in which they can be repre- sented, otherwise than symbolically, to the imagination. Thus, power, duty, love, hate, patriotism, are realities which we know immediately, but they cannot be pictured and are capable only of symbolic representation.

Autor of the post: Undefined

9. - The dog knows himself Post Date: Mon, 18 Aug 2008 20:27:42 +0000
The knowledge of self is of this unpicturable variety, for while it is true that there are certain subjective cate- gories, like individuality and personality, which help consciousness to conceive the self in specific ways, yet these are not picturable categories and do not represent the self to the imagination in any other sense than it is represented by calling it loving or dutiful. We have seen, too, that the knowledge of self is a function, primarily, of the sponta- neous consciousness and is possible below the level of reflection. The dog knows himself, and this serves him as a point of departure for some very important knowledge of the world.

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10. - Through this Sturm und Drang Post Date: Mon, 18 Aug 2008 20:09:53 +0000
If we ask what self it is the dog knows, we shall be led by the preceding analysis to say that it is his volitional self ; the self of his prime agency ; the self of that struggle of his to realize his destiny in his world. The very singular circumstance about the affair is that it is not the phenomenal self, the subject of mere perception, of which the dog becomes aware and which guides him in his reaction, but his deeper metaphysical self ; the self that energizes in the efforts he puts forth for survival ; the self of feeling and effort; the self that experiences the storm and stress of life. Through this Sturm und Drang, con- sciousness spontaneously apprehends itself in the form of a practical agent in pursuit of its own well-being.

Autor of the post: Undefined