YOUR MIND AND HOW TO USE IT/PART 1
CHAPTER I.
What is the Mind?
PSYCHOLOGY
is generally considered to be the science of mind, although more properly it is
the science of mental states—thoughts, feelings, and acts of volition. It was
formerly the custom of writers on the subject of psychology to begin by an
attempt to define and describe the nature of mind, before proceeding to a
consideration of the subject of the various mental states and activities. But
more recent authorities have rebelled against this demand, and have claimed
that it is no more reasonable to hold that psychology should be held to an
explanation of the ultimate nature of mind than it is that physical science be
held to an explanation of the ultimate nature of matter. The attempt to explain
the ultimate nature of either is futile—no actual necessity exists for
explanation in either case. Physics may explain the phenomena of matter, and
psychology the phenomena of mind, without regard to the ultimate nature of the
substance of either.
The
science of physics has progressed steadily during the past century,
notwithstanding the fact that the theories regarding the ultimate nature
of matter have been revolutionized during that period. The facts of the
phenomena of matter remain, notwithstanding the change of theory regarding the
nature of matter itself. Science demands and holds fast to facts, regarding
theories as but working hypotheses at the best. Some one has said that
"theories are but the bubbles with which the grown-up children of science
amuse themselves." Science holds several well-supported, though opposing,
theories regarding the nature of electricity, but the facts of
the phenomena of electricity, and the application thereof, are agreed upon by
the disputing theorists. And so it is with psychology; the facts regarding
mental states are agreed upon, and methods of developing mental powers are
effectively employed, without regard to whether mind is a product of the brain,
or the brain merely an organ of the mind. The fact that the brain and nervous
system are employed in the phenomena of thought is conceded by all, and that is
all that is necessary for a basis for the science of psychology.
Disputes
regarding the ultimate nature of mind are now generally passed over to the
philosophers and metaphysicians, while psychology devotes its entire attention
to studying the laws of mental activities, and to discovering methods of mental
development. Even philosophy is beginning to tire of the eternal
"why" and is devoting its attention to the "how" phase of
things. The pragmatic spirit has invaded the field of philosophy, expressing
itself in the words of Prof. William James, who said: "Pragmatism is the
attitude of looking away from first things, principles, categories, supposed
necessities; and of looking forward toward last things, fruits, consequences, facts."
Modern psychology is essentially pragmatic in its treatment of the subject of
the mind. Leaving to metaphysics the old arguments and disputes regarding the
ultimate nature of mind, it bends all its energies upon discovering the laws of
mental activities and states, and developing methods whereby the mind may be
trained to perform better and more work, to conserve its energies, to
concentrate its forces. To modern psychology the mind is something to
be used, not merely something about which to speculate and theorize. While
the metaphysicians deplore this tendency, the practical people of the world
rejoice.
Mind
Defined.
Mind
is defined as "the faculty or power whereby thinking creatures, feel,
think, and will." This definition is inadequate and circular in nature,
but this is unavoidable, for mind can be defined only in its own terms and
only by reference to its own processes. Mind, except in reference to its own
activities, cannot be defined or conceived. It is known to itself only through
its activities. Mind without mental states is a mere abstraction—a word without
a corresponding mental image or concept. Sir William Hamilton expressed the
matter as clearly as possible, when he said: "What we mean by mind is
simply that which perceives, thinks, feels, wills, and
desires." Without the perceiving, thinking, feeling, willing, and
desiring, it is impossible to form a clear conception or mental image of mind;
deprived of its phenomena it becomes the merest abstraction.
"Think About That Which Thinks."
Perhaps
the simplest method of conveying the idea of the existence and nature of the
mind is that attributed to a celebrated German teacher of psychology who was
wont to begin his course by bidding his students think of something, his desk,
for example. Then he would say, "Now think of that which thinks
about the desk." Then, after a pause, he would add, "This thing
which thinks about the desk, and about which you are now thinking, is the
subject matter of our study of psychology." The professor could not have
said more had he lectured for a month.
Professor
Gordy has well said on this point: "The mind must either be that
which thinks, feels, and wills, or it must be the thoughts, feelings,
and acts of will of which we are conscious—mental facts, in one word. But what
can we know about that which thinks, feels, and wills, and
what can we find out about it? Where is it? You will probably say, in the
brain. But, if you are speaking literally, if you say that it is in the brain,
as a pencil is in the pocket, then you must mean that it takes up room, that it
occupies space, and that would make it very much like a material thing. In truth,
the more carefully you consider it, the more plainly you will see what thinking
men have known for a long time—that we do not know and cannot learn anything
about the thing which thinks, and feels, and wills. It is beyond the range of
human knowledge. The books which define psychology as the science of mind have
not a word to say about that which thinks, and feels, and wills. They are
entirely taken up with these thoughts and feelings and acts of the will,—mental
facts, in a word,—trying to tell us what they are, and to arrange them in
classes, and tell us the circumstances or conditions under which they exist. It
seems to me that it would be better to define psychology as the science
of the experiences, phenomena, or facts of the mind, soul, or self—of mental
facts, in a word."
In
view of the facts of the case, and following the example of the best of the
modern authorities, in this book we shall leave the consideration of the
question of the ultimate nature of mind to the metaphysicians, and shall confine
ourselves to the mental facts, the laws governing them, and the
best methods of governing and using them in "the business of life."
The
classification and method of development to be followed in this book is as
follows:—
I.
The mechanism of mental states, i.e., the brain, nervous system,
sense organs, etc.
II.
The fact of Consciousness and its planes.
III.
Mental processes or faculties, i.e., (1) Sensation and Perception;
(2) Representation, or Imagination and Memory; (3) Feeling or Emotion; (4)
Intellect, or Reason and Understanding; (5) Will or Volition.
Mental
states depend upon the physical mechanism for manifestation, whatever may be
the ultimate nature of mind. Mental states, whatever their special character,
will be found to fit into one of the above five general classes of mental
activities.
NEXT CHAPTER
The Mechanism of Mental States
Comments
Post a Comment