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Its sub-"units" cannot contradict one another or go against the grain of the main "theory". It must also be consistent with the observed phenomena, both those related to economics and those pertaining to non-economic human behaviour. It must adequately cope with irrationality and cognitive deficits. d.
Indeed, most of this strain of the envious end up disenchanted and bitter, driving the objects of their own erstwhile devotion and adulation to destruction and decrepitude. They experience cognitive dissonance. These people devalue the source of their frustration and envy by finding faults in everything they most desire and in everyone they envy.
We may insist that its verification follows upon that original cognitive virtue in it and all the rest and we shall do no harm so long as we know that these are only short cuts in our thinking.
Comparative anatomists can point to organic structures which are far from being theoretically perfect: even the mind of man in these cases, notwithstanding its confessed deficiencies in respect both of cognitive and cogitative powers, is competent to suggest improvements to an intelligence supposed to be omniscient and all-wise!
No philosophical theory, no scientific hypothesis can henceforth avoid the duty of examining the value and legitimacy of its conclusions, as to whether they keep within the limits of the competency of human reason; whether Kant's determination of the origin and the limits of knowledge may count on continued favor or not, the fundamental critical idea, that reflection upon the nature and range of our cognitive faculty is indispensable, retains its validity for all cases and makes an end of all philosophizing at random.
The only reply is the faith of the present critic or inquirer. At every moment of his life he finds himself subject to a belief in SOME realities, even though his realities of this year should prove to be his illusions of the next. Whenever he finds that the feeling he is studying contemplates what he himself regards as a reality, he must of course admit the feeling itself to be truly cognitive.
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.
Knowledge is felt to be unfeminine if it is knowledge which expresses the unfolding of the learner's own life, the acquisition of which proceeds on the learner's own cognitive interest, without prompting from the canons of propriety, and without reference back to a master whose comfort or good repute is to be enhanced by the employment or the exhibition of it.
A patch of colour is certainly not knowledge, and therefore we cannot say that pure sensation is cognitive. Through its psychological effects, it is the cause of cognitions, partly by being itself a sign of things that are correlated with it, as e.g. sensations of sight and touch are correlated, and partly by giving rise to images and memories after the sensation is faded.
All explanations of the Universe or of Experience were, as he showed, vain unless the Cognitive Faculty by which they were constructed were operating truly. In particular, the process of Rational Discourse implied the use of concrete general terms, which were recognised to be the essential instruments of Cognition.
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