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Updated: May 7, 2025
If we except two concepts which limit our knowledge, chaos and God absolute formlessness or chaos is an idea just as incapable of realization as absolute unity or deity every actual cognition is a product of both factors, of the sensuous organization and of reason. But these two do not play equal parts in every cognitive act.
It is cognitive only in use, when it is the vehicle of an assurance which may be right or wrong, because it takes something ulterior for its standard. We may give intent a somewhat more congenial aspect if we remember that thought comes to animals in proportion to their docility in the world and to their practical competence.
Feelings and ideas, when plucked and separately considered, do not retain the intent that made them cognitive or living; yet in their native medium they certainly lived and knew. If this ideality or transcendence seems a mystery, it is such only in the sense in which every initial or typical fact is mysterious. Every category would be unthinkable if it were not actually used.
Such an objection seems to be well grounded, for it is instinctive adjustments and suggested action that give cognitive value to sensation and endow it with that transitive force which makes it consciously representative of what is past, future, or absent. If practical instinct did not stretch what is given into what is meant, reason could never recognise the datum for a copy of an ideal object.
Under such conditions, doing becomes a trying; an experiment with the world to find out what it is like; the undergoing becomes instruction discovery of the connection of things. Two conclusions important for education follow. Experience is primarily an active-passive affair; it is not primarily cognitive.
In this earlier article we find distinctly asserted: The reality, external to the true idea; The critic, reader, or epistemologist, with his own belief, as warrant for this reality's existence; The experienceable environment, as the vehicle or medium connecting knower with known, and yielding the cognitive RELATION;
He rejects the usual sense of the term in which it is taken to express a certain degree of elaboration of the affective aspect of the mind, and adopts a much wider definition in which the conative, affective, and cognitive aspects are all represented.
In the second, it is established by the recorded facts of the gospel narrative. To take first the a priori argument. A nature without a will is inconceivable. A cognitive faculty without the dynamic of the volitional would be a machine without driving force. The absurdity of the supposition, indeed, is not fully brought out by the simile.
Bacon had demanded the closest connection with experience as the condition of fruitful inquiry. Locke supports this commendation of experience by a detailed description of the services which it renders to cognition, namely, by showing that, in simple ideas, perception supplies the material for complex ideas, and for all the cognitive work of the understanding.
If now the new created reality RESEMBLE the feeling's quality Q I say that the feeling may be held by us TO BE COGNIZANT OF THAT REALITY. This first instalment of my thesis is sure to be attacked. But one word before defending it 'Reality' has become our warrant for calling a feeling cognitive; but what becomes our warrant for calling anything reality?
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