THOUGHT-CULTURE/PART 8
CHAPTER VIII.
ABSTRACTION
As we have
seen, the first stage or step in the process of Thought is that called
Perception, which we have considered in the preceding chapter. Perception, as
we have seen, is the process by which we gain our first knowledge of the
external world as reported to us by the channels of sense. The Perceptive
faculties interpret the material which is presented to us by the senses.
Following upon Perception we find the processes resulting from the exercise of
the group of faculties which are classified under the general head of
Understanding.
Understanding
is the faculty, or faculties, of the mind by means of which we intelligently
examine and compare the various percepts, either separating them by
analysis, or else combining them by synthesis, or both, and thus securing our
general ideas, principles, laws, classes, etc. There are several sub-phases of
Understanding which are known to psychologists and logicians as: (1)
Abstraction; (2) Conception or Generalization; (3) Judgment, and (4) Reasoning,
respectively. In this chapter we shall consider the first of these sub-phases
or steps of Understanding, which is known as "Abstraction."
Abstraction
is that faculty of the mind by which we abstract or "draw off," and
then consider apart, the particular qualities, properties, or attributes of an
object, and thus are able to consider them as
"things" or objects of thought. In order to form concepts or
general ideas, from our percepts or particular ideas, we must
consider and examine two common points or qualities which go to make up differences
and resemblances. The special examination or consideration of these common
points or qualities result in the exercise of Abstraction. In the process of
Abstraction we mentally "draw away" a quality of an object and then
consider it as a distinct object of thought. Thus in considering a flower we
may abstract its qualities of fragrance, color, shape, etc.,
and think of these as things independent of the flower itself from which they
were derived. We think of redness, fragrance, etc.,
not only in connection with the particular flower but as general
qualities. Thus the qualities of redness, sweetness, hardness, softness,
etc., lead us to the abstract terms, red, sweet, hard, soft, etc. In
the same way courage, cowardice, virtue, vice, love, hate, etc., are abstract
terms. No one ever saw one of these things—they are known only in connection
with objects, or else as "abstract terms" in the processes of
Thought. They may be known as qualities, and expressed as predicates; or they
may be considered as abstract things and expressed as nouns.
In the
general process of Abstraction we first draw off and set aside all the
qualities which are not common to the general class under
consideration, for the concept or general idea must comprise only the qualities
common to its class. Thus in the case of the general idea of horse, size and
color must be abstracted as non-essentials, for horses are of various colors
and sizes. But on the other hand, there are certain qualities which are
common to all horses, and these must be abstracted and used in making up
the concept or general idea.
So, you
see, in general Abstraction we form two classes: (1) the unlike and not-general
qualities; and (2) the like or common qualities. As Halleck says: "In the
process of Abstraction, we draw our attention away from a mass of confusing
details, unimportant at the time, and attend only to qualities common to the
class. Abstraction is little else than centering the power of attention on some
qualities to the exclusion of others.... While we are forming concepts, we
abstract or draw off certain qualities, either to leave them out of view or to
consider them by themselves. Our dictionaries contain such words as purity,
whiteness, sweetness, industry, courage, etc. No one ever touched, tasted,
smelled, heard, or saw purity or courage. We do not, therefore, gain our
knowledge of these through the senses. We have seen pure persons, pure snow,
pure honey; we have breathed pure air, tasted pure coffee. From all these
different objects we have abstracted the only like quality, the quality of
being pure. We then say we have an idea of purity, and that idea is
an abstract one. It exists only in the mind which formed it. No one ever
saw whiteness. He may have seen white clouds, snow, cloth,
blossoms, houses, paper, horses, but he never saw whiteness by
itself. He simply abstracted that quality from various white objects."
In
Abstraction we may either (1) abstract a quality and set it aside and apart
from the other qualities under consideration, as being non-essential and not
necessary; or we may (2) abstract a quality and hold it in the mind as
essential and necessary for the concept which we are forming. Likewise, we may
abstract (1) all the qualities of an object except one, and set
them aside that we may consider the one quality by itself; or
we may (2) abstract the one particular quality and consider it to the exclusion
of all its associated qualities. In all of these aspects we have the same
underlying process of considering a quality apart from its object, and apart
from its associated qualities. The mind more commonly operates in the direction
of abstracting one quality and viewing it apart from object and associated
qualities.
The
importance of correct powers of Abstraction is seen when we realize that all
concepts or general ideas are but combinations of abstract qualities or ideas.
As Halleck says: "The difference between an abstract idea and
a concept is that a concept may consist of a bundle of
abstract ideas. If the class contains more than one common quality, so must the
concept; it must contain as many of these abstracted qualities as are common to
the class. The concept of the class whale would embody a large
number of such qualities." As Brooks says: "If we could not abstract,
we could not generalize, for abstraction is a condition of
generalization." The last-mentioned authority also cleverly states the
idea as follows: "The products of Abstraction are abstract ideas,
that is, ideas of qualities in the abstract. Such ideas are called Abstracts.
Thus my idea of some particular color, or hardness, or softness, is an
abstract. Abstract ideas have been wittily called 'the ghosts of departed
qualities.' They may more appropriately be regarded as the spirits of which the
objects from which they are derived are the bodies. In other words, they are,
figuratively speaking, 'the disembodied spirits of material things.'"
The
cultivation of the faculty of Abstraction depends very materially, in the first
place, upon the exercise of Attention and Perception. Mill holds that
Abstraction is primarily a result of Attention. Others hold that it is merely
the mental process by which the attention is directed exclusively to the
consideration of one of several qualities, properties, attributes, parts, etc.
Hamilton says: "Attention and Abstraction then are only the same process
viewed in different relations. They are, as it were, the positive and negative
poles of the same act." The cultivation of Attention is really a part of
the process of the cultivation of the faculty of Abstraction. Unless the
Attention be directed toward the object and its qualities we will be unable to
perceive, set aside, and separately consider the abstract quality contained
within it. In this process, as indeed in all other mental processes, Attention
is a prerequisite. Therefore, here, as in many other places, we say to you:
"Begin by cultivating Attention."
Moreover,
the cultivation of the faculty of Abstraction depends materially upon the
cultivation of Perception. Not only must we sense the
existence of the various qualities in an object, but we must also perceive them
in consciousness, just as we perceive the object itself. In fact, the
perception of the object is merely a perception of its various qualities,
attributes and properties, for the object itself is merely a composite of these
abstract things, at least so far as its perception in consciousness is
concerned. Try to think of a horse, without considering its
qualities, attributes and properties, and the result is merely an
abstract horse—something which belongs to the realm of unreality. Try to
think of a rose without considering its color, odor, shape,
size, response to touch, etc., and you have simply an ideal rose which
when analyzed is seen to be a nothing. Take away the qualities,
properties and attributes of anything, and you have left merely a name,
or else a transcendental, idealistic, something apart from our world of sense
knowledge. Thus it follows that in order to know the qualities
of a thing in order to classify it, or to form a general idea of it, we must use
the Perception in order to interpret or translate the sense-impressions we have
received regarding them. Consequently the greater our power of
Perception the greater must be the possibility of our power of
Abstraction.
Beyond the
cultivation, use and exercise of the Attention and the Perception, there are
but few practical methods for cultivating the faculty of Abstraction. Of
course, exercise of the faculty will develop it; and the
furnishing of material for its activities will give it the
"nourishment" of which we have spoken elsewhere. Practice in
distinguishing the various qualities, attributes and properties of objects will
give a valuable training to the faculty.
Let the
student take any object and endeavor to analyze it into its abstract qualities,
etc. Let him try to discover qualities hidden from first sight. Let him make a
list of these qualities, and write them down; then try to add to the list. Two
or more students engaging in a friendly rivalry will stimulate the efforts of
each other. In children the exercise may be treated as a game. Analysis
of objects into their component qualities, attributes and qualities—the effort
to extract as many adjectives applicable to the object—this is the first
step. The second step consists in transforming these adjectives into
their corresponding nouns. As for instance, in a rose we perceive the qualities which
we call "redness," "fragrance," etc. We speak of the rose
as being "red" or "fragrant"—then we think of
"redness," or "fragrance" as abstract qualities, or things,
which we express as nouns. Exercise and practice along these lines will tend to
cultivate the faculty of Abstraction. By knowing qualities, we know the things
possessing them.
Comments
Post a Comment