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Updated: May 7, 2025
To resist this clarification, to love the chance incrustations that encumber human ideas, is a piece of timid folly, and poetry in this respect is nothing but childish confusion. Poetic apprehension is a makeshift, in so far as its cognitive worth is concerned; it is exactly, in this respect, what myth is to science.
In this view a single cognitive occurrence contains both content and object, the content being essentially mental, while the object is physical except in introspection and abstract thought. I have already criticized this view, and will not dwell upon it now, beyond saying that "the process by which objects are cognized" appears to be a very slippery phrase.
Such a view hangs well together with the practical and prospective character of consciousness, with its total dependence on the body, its cognitive relevance to the world, and its formal disparity from material being. Mind does not accompany body like a useless and persistent shadow; it is significant and it is intermittent.
The notion of such final realities, knowledge of which would be absolute truth, is an outgrowth of our cognitive experience from which neither pragmatists nor anti-pragmatists escape. They form an inevitable regulative postulate in every one's thinking. Our notion of them is the most abundantly suggested and satisfied of all our beliefs, the last to suffer doubt.
So that Ferrier's principle, if it have any relevancy at all, must have relevancy to the metaphysical possibility of consciousness at large, and not to the practically recognized constitution of cognitive consciousness.
The absolute mind, seeing me thus working towards Caesar through the cosmic intermediaries, might well say: 'Such workings only specify in detail what I meant myself by the statement being true. I decree the cognitive relation between the two original facts to mean that just that kind of concrete chain of intermediaries exists or can exist.
The point of this vindication of the cognitive function of the first feeling lies, it will be noticed, in the discovery that q does exist elsewhere than in it. In case this discovery were not made, we could not be sure the feeling was cognitive; and in case there were nothing outside to be discovered, we should have to call the feeling a dream. But the feeling itself cannot make the discovery.
If one brings to an examination of Christ's nature the preconceived notion of His omniscience, the doctrine of the limitation of His knowledge seems an outrage on belief; but if one approaches the question with the orthodox formula in mind, one is prepared to find that His cognitive faculties were perfectly human and humanly perfect. So we find it.
If the idea led us nowhere, or FROM that object instead of towards it, could we talk at all of its having any cognitive quality? Surely not, for it is only when taken in conjunction with the intermediate experiences that it gets related to THAT PARTICULAR OBJECT rather than to any other part of nature. Those intermediaries determine what particular knowing function it exerts.
Both make the mistake of recognizing only a difference in degree where a difference in kind exists. In such a case only an energetic dualism can afford help. Sense and understanding are not one and the same cognitive power at different stages, but two heterogeneous faculties. Sensation and thought are not different in degree, but in kind.
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