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Updated: May 14, 2025
Ajnana which has the character of a positive entity cannot be destroyed by knowledge; just because it is a positive entity, like jars and similar things. But, it now may be said, we observe that fear and other affections, which are positive entities and produced by previous cognitions, are destroyed by sublative acts of cognition! Not so, we reply.
I hated mesmerism and its vulgar impertinences; but here was a power I possessed, as far as I knew, only over one, and that one allied to me by a reciprocal influence, as well as long-tried affection. Did not love give me the right to employ this power? My cognitions concluded in the resolve to use the means in my hands for the rescue of Lady Alice.
Not to mention that they perhaps render possible a transition from our conceptions of nature and the non-ego to the practical conceptions, and thus produce for even ethical ideas keeping, so to speak, and connection with the speculative cognitions of reason. The explication of all this must be looked for in the sequel.
There is, therefore, in a disjunctive judgement a certain community of cognitions, which consists in this, that they mutually exclude each other, yet thereby determine, as a whole, the true cognition, inasmuch as, taken together, they make up the complete content of a particular given cognition. And this is all that I find necessary, for the sake of what follows, to remark in this place.
The cognition of the quality is instantaneous, and quite free from any admixture of conscious inference. Accordingly, we have to inquire into the illusory forms of such intuition, if such there be. Æsthetic Intuition. Conspicuous among these quasi-presentative emotional cognitions is æsthetic intuition, that is to say, the perception of an object as beautiful.
In the same way, Transcendental Analytic was seen to be a canon of the pure understanding; for it alone is competent to enounce true a priori synthetical cognitions. But, when no proper employment of a faculty of cognition is possible, no canon can exist. But the synthetical cognition of pure speculative reason is, as has been shown, completely impossible.
To fall from this ideal world of the intellect and the emotions, at the cue of the conductor, back to the cognitions of ordinary life, and a realization of its limitations, must have been as tragic an experience to this youth, who said of himself: "I live only in my art," as any he had seen depicted on the stage. Mental processes like these write their lines deeply on the faces of gifted people.
Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself.
But long before these were written, his teacher, the greatest of all psychologists, had clearly proven that the experience-hypothesis was utterly inadequate to account for many classes of psychological phenomena. "If possible," observes Herbert Spencer, "it is even more at fault in respect to the emotions than to the cognitions.
Representative cognitions; or those in which consciousness is occupied with the relations among ideas or represented sensations; as in all acts of recollection.
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