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Updated: September 25, 2025
The new percept the generic idea repeats to a great extent, both in nature and localization, the excitement constituting the various original impressions; as the percept reproduces more or less of these it will be a more or less full and impartial representative of them. Not all the suggestions of a word or image are equally ripe.
The two greatest sources of error are: first, the confusion of image with percept, and second, the confusion of memory image with image of the imagination. The chief difference between these mental states as they exist is a difference in kind and amount of associations. These different associates usually give to the percept a vividness and material reality which the other two lack.
It has been noticed in the two previous chapters how Eucken discovered the presence of a mental or spiritual life in the very act of knowing any object in the physical world. And the presence of such a life enables the percept to turn into a concept. Such a concept is something far removed from the level of the sensuous object or of its mere perception.
To recall an object to the mind is to reconstruct the percept in the absence of a sense-impression. An act of memory is obviously distinguished from one of simple imagination by the presence of a conscious reference to the past. Every recollection is an immediate reapprehension of some past object or event.
It is also true that people whose power of getting clear-cut, vivid object images is almost nil seem to be in nowise hampered by that fact in their use of the symbols. Knowing the unreliability of the object image, it would seem very unsafe to use it as the link between percept and symbol. Much better to connect the symbol directly with the experience and let it gain its meaning from that.
Since in this vague interpretation of bodily sensation the actual impression is obscured, and not taken up as an integral part into the percept, it is evident that we cannot, strictly speaking, call the process an imitation of an act of perception, that is to say, an illusion.
But it is hardly necessary to remark that, in the mind of the adult, under ordinary circumstances, no perfectly new sensation ever occurs. When the sensation, or complex sensation, is thus defined and recognized, there follows the process of interpretation, by which I mean the taking up of the impression as an element into the complex mental state known as a percept.
The movement from signs and miracles is a movement from the outward to the inward, from percept to spirituality; and the essence of religion, as a reality in itself and as an experience of the soul, is to be found by taking such a step. The centre of gravity of life has now been shifted from the outward to the inward.
If the world were less than this, if the percept could not somehow become a concept, all progress would come to a standstill, and we should be no more than creatures of sensations and percepts which vanished as soon as they appeared. But these do not vanish; they persist in various ways, as after-images, concepts, memory.
Finally, the same sense may correct itself, as when the illusion of the stereoscope is corrected by afterwards looking at the two separate pictures. We may thus roughly define an illusion of perception as consisting in the formation of a quasi-percept which is peculiar to an individual, or which is contradicted by another and presumably more accurate percept.
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