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Therefore, if the body be subject to disintegration, the spirit is not affected by these changes or transformations. It is an evident fact that the body does not conduct the process of intellection or thought radiation. It is only the medium of the grossest sensations. This human body is purely animal in type and, like the animal, it is subject only to the grosser sensibilities.
How can we speak of the action of the mind under any divisions, as of its knowledge, of its ethics, of its works, and so forth, since it melts will into perception, knowledge into act? Each becomes the other. Itself alone is. Its vision is not like the vision of the eye, but is union with the things known. Intellect and intellection signify to the common ear consideration of abstract truth.
We have here a list of mental and emotional powers; of powers that picture and observe, and of powers that picture and feel. But the power to know and feel is spiritual and immortal. What is needed is, not to destroy it, but to raise it from the psychical to the spiritual realm. The elements of sound intellection are: direct observation, inductive reason, and trustworthy testimony.
Such conclusions are entirely intellectual, not according to the senses. Hence, we know that in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things. This power can unravel the mysteries of phenomena. It can comprehend that which is knowable, not alone the sensible. All the inventions are its products.
Man is progressive; nature is stationary, without the power of progression or retrogression. Man is endowed with ideal virtues—for example, intellection, volition, faith, confession and acknowledgment of God—while nature is devoid of all these. The ideal faculties of man, including the capacity for scientific acquisition, are beyond nature’s ken.
But this explanation left much to be desired in particular when it is recalled that all higher intellection must in all probability involve multitudes of widely scattered centres. No better explanation was forthcoming, however, until the year 1889, when of a sudden the mystery was cleared away by a fresh discovery. Not long before this the Italian histologist Dr.
In every jack there is a meat-roasting quality, which neither resides in the fly, nor in the weight, nor in any particular wheel, of the jack, but is the result of the whole composition.... And as the general quality of meat-roasting, with its several modifications, does not inhere in any one part of the jack, so neither does consciousness, with its several modes of sensation, intellection, volition, &c., inhere in any one, but is the result from the mechanical composition of the whole animal."
It could not take the globe map of the earth and scan the various continents, saying, “This is the eastern hemisphere; there must be another, the western hemisphere.” No animal could know these things for the reason that they are referable to intellection. The animal cannot become aware of the fact that the earth is revolving and the sun stationary.
But in old or nervous or solemnest or dying hours, when one needs the impalpably soothing and vitalizing influences of abysmic Nature, or its affinities in literature or human society, and the soul resents the keenest mere intellection, they will not be sought for. For a philosopher, Emerson possesses a singularly dandified theory of manners.
On the whole, you must not go to China for thought or intellection. Least of all you must go there for what we commonly understand by religious emotion; they don't readily gush over a personal god.
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