YOUR MIND AND HOW TO USE IT /PART 20
CHAPTER XX.
The Intellect.
THE
class of mental states or processes grouped together under the name of
"intellectual processes," forms the second great division of the
mental states, the two others being "feeling" and "will,"
respectively.
"Intellect"
has been defined as follows: "The part or faculty of the human mind by
which it knows, as distinguished from the power to feel and to will; the
thinking faculty; the understanding;" also as "that faculty of the
human mind by which it receives or comprehends the ideas communicated to it by
the senses or the 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."
In
the preceding chapters we have seen that the individual is able to experience
sensations in consciousness, and that he is able to perceive them
mentally, the latter being the first step in intellectual activity. We have
also seen that he is able to reproduce the perception by means of memory and
imagination, and that by means of the latter he is able to re-combine and
rearrange the objects of perception. We have also seen that he has what are
known as "feelings," which depend upon his previous experience and
that of his progenitors. So far the mind has been considered merely as a
receiving and reproducing instrument, with the added attachment of the
re-combining power of the imagination. Up to this point the mind may be compared
to the phonographic cylinder, with an attachment capable of re-combining its
recorded impressions. The impressions are received and perceived, are stored
away, are reproduced, and by the use of the imagination are re-combined.
Up
to this point the mind is seen to be more or less of an automatic, instinctive
faculty. It may be traced from the purely reflex activity of the lowest forms
of life up through the lower animals, step by step, until a very high degree of
mental power is perceived in animals like the horse, dog, or elephant. But
there is something lacking. There is missing that peculiar power of thinking in
symbols and abstract conceptions which distinguishes the human race and which
is closely bound up with the faculty of language or expressing thoughts in
words. The comparatively high mental process of the lower animals is
dwarfed by the human faculty of "thinking." And thinking is
the manifestation of the intellect.
What
is it to think? Strange to say, very few persons can answer this
question correctly at first. They find themselves inclined to answer the
inquiry in the words of the child: "Why, to think is to think!"
Let us see if we can make it plain. The dictionary definition is a little too
technical to be of much use to the beginner, but here it is: "To employ
any of the intellectual powers except that of simple perception through the
senses." But what are the "intellectual powers" so employed, and
how are they employed? Let us see.
Stating
the matter plainly in common terms, we may say that "thinking" is the
mental process of (1) comparing our perceptions of things with each other,
noting the points of likeness and of difference; (2) classifying them according
to the ascertained likeness or difference, and thus tying them up in mental bundles
with each set of "things of a kind" in its own bundle; (3) forming
the abstract, symbolic mental idea (concept) of each class of things, so
grouped, which we may afterward use as we use figures in mathematical
calculations; (4) using these concepts in order to form inferences,
that is, to reason from the known to the unknown, and to form judgments
regarding things; (5) comparing these judgments and deducing higher
judgments from them; and so on.
Without
thinking, man would be dependent upon each particular experience for his
knowledge, except so far as memory and imagination could instinctively aid him.
By thought processes he is enabled to infer that if certain things be true of
one of a certain kind of things, the same thing may be expected from others of
the same class. As he is able to note points of likeness or difference, he is
able to form clearer and truer inferences. In addition, he is able to apply his
constructive imagination to the rearrangement and recombination of things whose
nature he has discovered, and thus progress along the line of material
achievement as well as of knowledge. It must be remembered, however, that the
intellect depends entirely for its material upon the perception, which in turn
receives its raw material from the senses. The intellect merely groups together
the material of perception, makes inferences, draws conclusions from, and forms
conclusions regarding, them, and in the case of constructive imagination
recombines them in effective forms and arrangement. The intellect is the last
in order in the course of mental evolution. It appears last in order in the
mind of the child, but it often persists in old age after the feelings have
grown dim and the memory weak.
Concepts.
What
is known as the "concept" is the first fruit of the elemental
processes of thought. The various images of outside objects are sensed, then
perceived, and then grouped according to their likenesses and differences, and
the result is the production of concepts. It is difficult to define a concept
so as to convey any meaning to the beginner. For instance, the dictionaries
give the definition as "an abstract, general conception, idea, or notion
formed in the mind." Not very clear this, is it? Perhaps we can understand
it better if we say that the terms dog, cat, man, horse, house, etc., each
expresses a concept. Every term expresses a concept; every general name of a
thing or quality is a term applied to the concept. We shall see this a little
clearer as we proceed.
We
form a concept in this way: (1) We perceive a number of
things; (2) then we notice certain qualities possessed by
things—certain properties, attributes, or characteristics which make the thing
what it is; (3) then we compare these qualities of the thing
with the qualities of other things and see that there is a likeness in some
cases, in various degrees, and a difference in other cases, in various degrees;
(4) then we generalize or classify the
perceived things according to their ascertained likenesses and differences; (5)
then we form a general idea or concept embodying
each class of thing; and, finally, we give to the concept a term,
or name, which is its symbol.
The
concept is a general idea of a class of things; the term is
the expression of that general idea. The concept is the idea of a class of
things; the term is the label affixed to the thing. To
illustrate this last distinction, let us take the concept and term of
"bird," for instance. By perception, comparison, and classification
of the qualities of living things we have arrived at the conclusion that there
exists a great general class the qualities of which may be stated thus:
"Warm-blooded, feathered, winged, oviparous, vertebrate." To this
general class of quality-possessing animals we apply the English term "bird."
The name is merely a symbol. In German the term is vogel; in
Latin, avis; but in each and every case the general idea or concept above
stated, i.e., "warm-blooded, feathered, winged, oviparous,
vertebrate," is meant. If anything is found having all of those particular
qualities, then we know it must be what we call a "bird." And
everything that we call a "bird" must have those qualities. The term
"bird" is the symbol for that particular combination of qualities
existing in a thing.
There
is a difference between a mental image of the imagination and a concept. The
mental image must always be of a particular thing, while
the concept is always an idea of a general class of things
which cannot be clearly pictured in the mind. For instance, the imagination may
form the mental picture of any known bird, or even of an imaginary bird, but
that bird always will be a distinct, particular bird. Try to
form a mental picture of the general class of birds—how will you do it? Do you
realize the difficulty? First, such an image would have to include the
characteristics of the large birds, such as the eagle, ostrich, and condor; and
of the small birds, such as the wren and humming bird. It must be a composite
of the shape of all birds, from the ostrich, swan, eagle, crane, down to the
sparrow, swallow, and humming bird. It must picture the particular qualities of
birds of prey, water birds, and domestic fowls, as well as the grain eaters. It
must exhibit all the colors found in bird life, from the brightest reds and
greens down to the sober grays and browns. A little thought will show that a
clear mental image of such a concept is impossible. What the most of us do,
when we think of "bird," is to picture a vague, flying shape of dull
color; but when we stop to think that the term must also include the waddling
duck and the scratching barnyard chicken, we see that our mental image is
faulty. The trouble is that the term "bird" really means
"all-bird," and we cannot picture an "all-bird" from the
very nature of the case. Our terms, therefore, are like mathematical figures,
or algebraic symbols, which we use for ease, speed, and clearness of thinking.
The
trouble does not end here. Concepts not only include the general idea of things,
but also the general idea of the qualities of things. Thus
sweetness, hardness, courage, and energy are concepts, but we cannot form a
mental image of them by themselves. We may picture a sweet thing,
but not sweetness itself. So you see that a concept is a purely abstract mental
idea—a symbol—akin to the figures 1, 2, 3, etc., and used in the same way.
They stand for general classes of things. A "term"
is the verbal and written expression of the general idea or concept. The
student is requested to fix these distinctions in his mind, so as to render
further understanding of them easy.
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