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Updated: May 7, 2025
Knowledge is humanistic in quality not because it is about human products in the past, but because of what it does in liberating human intelligence and human sympathy. Any subject matter which accomplishes this result is humane, and any subject matter which does not accomplish it is not even educational. Summary. Science represents the fruition of the cognitive factors in experience.
It is only of value as belonging to a very exalted and poetic conception of virtue, something that raises the imagination above common life into a sphere of transcendental existence. II. The Psychology of Ethics. As to the Faculty of discerning Right. This is implied in the foregoing statement of the criterion. It is the Cognitive or Intellectual power.
Discourse that absolved itself from that observant duty would not be cognitive; and in failing to be cognitive it would fail to redeem the practical forces it ignored from their brute externality, and to make them tributary to the Life of Reason.
"'She never made one in her life and I never saw one, says Uncle Emsley, soothing. 'Calm down now, Jud calm down. You've got excited, and that wound in your head is contaminating your sense of intelligence. Try not to think about pancakes. "'Uncle Emsley, says I, 'I'm not wounded in the head except so far as my natural cognitive instincts run to runts.
The faculty of feeling can be determined differently by accidental causes: our cognitive faculties themselves depend on variable conditions: the moral faculty only has its principle in itself, and by that very fact it can best give us a general measure and a certain criterion of this resemblance.
As regards the intellectual or cognitive bent of the two directions of growth, the former may be characterized as the personal standpoint, of conation, qualitative relation, status, or worth; the latter as the impersonal standpoint, of sequence, quantitative relation, mechanical efficiency, or use.
The position that an intellectual function of attention and discrimination is active in sensuous perception, is a view entirely foreign to mediaeval modes of thought; for the Scholastics were accustomed to make sharp divisions between the cognitive faculties, on the principle that particulars are felt through sense and universals thought through the understanding.
That an image should exist for consciousness is, abstractly regarded, a fact which neither involves motion nor constitutes knowledge; but that natural relation to ulterior events which endows that image with a cognitive function identifies it at the same time with the motor impulse which accompanies the idea.
But appreciation does not occur by itself as an elementary state, it is rather a complex a feeling tone accompanying a mental state or process and coloring it. In other words, appreciation involves the presence of some intellectual states, but its addition makes the total complex of an emotional rather than a cognitive nature.
It was surely now obvious that the warrant for such affirmations and the source of their validity must come from somewhere beyond the cognitive faculty itself. The source upon which men again and again have seemed to fall back is Sensation; but Sensation being transitory and dependent for its existence upon its being felt can really give us no help.
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