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In the cognisance which an animal may take of his surroundings and surely all animals take such cognisance the subjective and moral character of his feelings, on finding himself so surrounded, does not destroy their cognitive value. These feelings, as Locke says, are signs: to take them for signs is the essence of intelligence.
In order to make clear the antithesis between "acquaintance" and "description," I shall first of all try to explain what I mean by "acquaintance." I say that I am acquainted with an object when I have a direct cognitive relation to that object, i.e. when I am directly aware of the object itself.
Here then is cognitive consciousness on a large scale, and yet what it knows, it hardly resembles in the least degree. The formula last laid down for our thesis must therefore be made more complete.
"'Emotion' for us will connote not feeling abstracted from impulse, but feeling with its impulse, and feeling which has essentially a cognitive attitude, however vague, and frequently definite thoughts about its object." He distinguishes, none the less, between an emotion and the entire system to which it belongs.
A few signs already betoken the dawn of the fourth era, that of rational science or of "commencing justification," in which truth shall be acknowledged supreme, and the individual ego, at least as cognitive, shall submit itself to the generic reason.
For the feeling to be cognitive in the specific sense, then, it must be self-transcendent; and we must prevail upon the god to CREATE A REALITY OUTSIDE OF IT to correspond to its intrinsic quality Q. Thus only can it be redeemed from the condition of being a solipsism.
That which overcomes all conceivable resistance, as the terrible forces of nature, conflagrations, floods, earthquakes, hurricanes, thunderstorms, is dynamically sublime or mighty. The former is relative to the cognitive, the latter to the appetitive faculty.
Even Dan's personality traits and cognitive style, which may well be stable, are often influenced by Dan's social setting and by his social interactions. It would seem that having a memory is a necessary but insufficient condition for possessing a self-identity. One often forgets events, names, and other information even if it was conscious at a given time in one's past.
Accordingly from the duality of Christ's cognitive nature the psychologist would infer that He had two wills.
When we consider of what value it is to a rational being to be independent of natural laws, we see how much man finds in the liberty of sublime objects as a set-off against the checks of his cognitive faculty.
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