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Updated: May 25, 2025
In its inmost essence, reason is the demand for unity; that is why it is displayed as a faculty of synthesis, and why its essential act is presented as apperception of relation. It is unifying activity, not so much by a dialectic of harmonious construction as by a view of reciprocal implication. But all that, however shaded we suppose it, entails a previous analysis.
The apperception of them, consequently, must be doubly arbitrary and unstable, for there is no method in the subject-matter and there is less in the treatment of it. The views, however, are far from equal in value.
These slight differences are submerged in apperception, so that sensation comes to be not so much an addition of new items to consciousness as a reburnishing there of some imbedded device. Its character and relations are only slightly modified at each fresh rejuvenation. To catch the passing phenomenon in all its novelty and idiosyncrasy is a work of artifice and curiosity.
Apperception is, therefore, that psychical activity by which individual perceptions, ideas, or idea-complexes are brought into relation to our previous intellectual and emotional life, assimilated with it, and thus raised to greater clearness, activity, and significance." Important conclusions drawn from a study of apperception: 1. Value of previous knowledge.
"Let us now sum up the essentials in the process of apperception. First of all, an external or internal perception, an idea, or idea-complex appears in consciousness, finding more or less response in the mind; that is, giving rise to greater or less stimulation to thought and feeling.
Yet this machinery of apperception humbling though its realization must be to the eager idealist does not merely confuse the issue for us; or compel us to agnosticism as to the true content of religious intuition.
Neither in nature nor in the fancy can anything be perfect except by realizing a definite type, which excludes all variation, and contrasts sharply with every other possibility of being. There is no perfection apart from a form of apperception or type; and there are as many kinds of perfection as there are types or forms of apperception latent in the mind.
In the act of apperception the old ideas dwelling in the mind are not to be regarded as dead treasures stored away and only occasionally drawn out and used by a purposed effort of the memory, but they are living forces which have the active power of seizing and appropriating new ideas.
This fundamental principle of the necessary unity of apperception is indeed an identical, and therefore analytical, proposition; but it nevertheless explains the necessity for a synthesis of the manifold given in an intuition, without which the identity of self-consciousness would be incogitable.
Apperception, in turn, is a principle of mental action which puts life and interest into inductive and concentrating processes. Every hour of school labor illustrates the value of apperception and teachers should find in it a constant antidote to faulty methods. Apperception may be roughly defined at first as the process of acquiring new ideas by the aid of old ideas already in the mind.
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