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If the reality assumed were cancelled from the pragmatist's universe of discourse, he would straightway give the name of falsehoods to the beliefs remaining, in spite of all their satisfactoriness. For him, as for his critic, there can be no truth if there is nothing to be true about. Ideas are so much flat psychological surface unless some mirrored matter gives them cognitive lustre.
Type 3 can always formally and hypothetically be reduced to type 2, so that a brief description of that type will now put the present reader sufficiently at my point of view, and make him see what the actual meanings of the mysterious cognitive relation may be.
Both art and reason have natural sources and meet with natural checks; but when a process is turned successfully into an art, so that its issues have value and the ideas that accompany it become practical and cognitive, reflection, finding little that it cannot in some way justify and understand, begins to boast that it directs and has created the world in which it finds itself so much at home.
Meantime the vital act called intent, by which consciousness becomes cognitive and practical, would remain at heart an indescribable experience, a sense of spiritual life as radical and specific as the sense of heat. Significant language forms a great system of ideal tensions, contained in the mutual relations of parts of speech, and of clauses in propositions.
Obviously, if the Mind were merely the passive recipient of a stream of impressions, no sort of rational Discourse, no scientific or cognitive effort could ever have been stimulated into activity, and the very ideas of causality and relation, indeed all that we associate with the exercise of the understanding, could never have been called into being.
When I speak of a cognitive relation here, I do not mean the sort of relation which constitutes judgment, but the sort which constitutes presentation. In fact, I think the relation of subject and object which I call acquaintance is simply the converse of the relation of object and subject which constitutes presentation.
He calls attention to the abuse of the term "instincts" and himself defines an instinct as an inherited or innate psychophysical disposition which has the three aspects of all mental processes: the cognitive, the affective and the conative or a knowing of some object or thing, a feeling in regard to it, and a striving towards or away from that object.
As is the particular environment, so is the subtle, tactful, adaptive, directly perceptive, subconsciously cognitive faculty, the "sense," as I have called it by means of which the soul acquires the particular knowledge that it needs. The larger and more comprehensive the environment, the larger and more "massive" the sense.
Our understanding has then this peculiarity as concerns the judgment, that in cognitive understanding the particular is not determined by the universal and cannot therefore be derived from it. Kant here brings forward two reasons why it is permissible to conceive of the existence of an extra-human, archetypal reason.
But the ineptitude of our aesthetic minds to unravel the nature of mechanism does not deprive these minds of their own clearness and euphony. Besides sounding their various musical notes, they have the cognitive function of indicating the hour and catching the echoes of distant events or of maturing inward dispositions.
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