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This intellectualist thesis is of early date; it will be found in Herbart, who, by-the-by, gave it a peculiar form, by causing the play of images to intervene in the formation of the feelings. However, this particular point is of slight Importance.

The intellectualist theory is more vast than Herbartism; it exists in all doctrines in which the characteristic difference between thought and feeling is expunged and feeling is brought back to thought. One of the clearest means of so doing consists in only seeing in the feeling the fact of perceiving something.

May not the flux of sensible experience itself contain a rationality that has been overlooked, so that the real remedy would consist in harking back to it more intelligently, and not in advancing in the opposite direction away from it and even away beyond the intellectualist criticism that disintegrates it, to the pseudo-rationality of the supposed absolute point of view.

When, however, all politicians start with intellectualist assumptions, though some half-consciously acquire quantitative habits of thought, many desert politics altogether from disillusionment and disgust. What is wanted in the training of a statesman is the fully conscious formulation and acceptance of those methods which will not have to be unlearned.

Whether this derivative intellectualist spiderishly spinning his own plots and phrases and calling Ouida a "grotesque" whether this echo ever tried to grasp the bearing of her essays on Shelley or Blind Guides or Alma Veniesia or The Quality of Mercy tried to sense her burning words of pity for those that suffer, her hatred of hypocrisy and oppression and betrayal of friendship, her so righteous pleadings, coined out of the heart's red blood, for all that makes life worthy to be lived?

For the multiplication of what may be conveniently, if somewhat unkindly, classed together as "freak" schools, breaks no fresh ground at all. Boys who have been brought up in an "intellectualist" atmosphere, and those alone, are sent there; and even if there were no schools to which they could be sent, home influence would turn them out intellectualists still.

He followed the strict intellectualist method with sensations. What they were not expressly defined as including, they must exclude. Sensations are not defined as relations, so in the end Green thought that they could get related together only by the action on them from above of a 'self-distinguishing' absolute and eternal mind, present to that which is related, but not related itself.

He accepted with all the fervour of a neophyte the principle of submission to Holy Church. But in place of the official intellectualist apologetic, which an Englishman may study to great advantage in the remarkably able series of manuals issued by the Jesuits of Stonyhurst, he substituted a philosophy of experience which is certainly not Catholic.

Then indeed they do appear separate even as their concepts are separate; a chasm yawns between them; but the chasm itself is but an intellectualist fiction, got by abstracting from the continuous sheet of experiences with which the intermediary time was filled.

We may be in the universe as dogs and cats are in our libraries, seeing the books and hearing the conversation, but having no inkling of the meaning of it all. The intellectualist objections to this fall away when the authority of intellectualist logic is undermined by criticism, and then the positive empirical evidence remains.