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Updated: June 10, 2025
What varies in each case, at each stage of development, is the nature of the material which goes to form this or that system, and the character of the identity or link of connection which binds part to part within any given system. A system of knowledge may be built up of perceptual elements, of ideas derived directly through the medium of the senses.
For the intellectual type of apprehension I propose to employ the term discernment. I mean the apprehension of an idea when conveyed by some sensuous medium; the finding or recovery of some unity of thought in a perceptual context. When discernment in this sense is directly agreeable without any ulterior motive, it is a special case of the aesthetic interest.
An experience, perceptual or conceptual, must conform to reality in order to be true. It includes of course any amount if empirical reality independent of the knower. By 'conforming, humanism means taking account-of in such a way as to gain any intellectually and practically satisfactory result.
The coat itself is a perceptual object and its situation is not what I am talking about. We are talking of someone's definite sense-awareness of Cambridge blue as situated in some event of nature. He may be looking at the coat directly. He then sees Cambridge blue as situated practically in the same event as the coat at that instant.
There must be full comprehension of the adversary across strategic, political, military, cultural, intellectual, and perceptual lines. This understanding must go beyond how an adversary might use military force. Those crucial values that motivate and underlie a nation or a group must be understood if the appropriate level of Shock and Awe is to be achieved.
As we have already observed in our third address, religion is able absolutely to transport us above all time and above the whole of present and perceptual life without doing the least injury to the justice, morality, and holiness of the life influenced by this belief.
The distinction between the Ideal and the Real, between the conceptual and the perceptual, is quite certainly and incessantly recognised. Agnosticism can neither deny the fact successfully, nor solve the speculative difficulties which its recognition raises up. The Real and the Ideal, essentially distinct yet mockingly similar, for ever blend and intermingle in the composite experience of life.
What, then, are the peculiar features in the perceptual flux which the conceptual translation so fatally leaves out? The essence of life is its continuously changing character; but our concepts are all discontinuous and fixed, and the only mode of making them coincide with life is by arbitrarily supposing positions of arrest therein. With such arrests our concepts may be made congruent.
There is no contradiction in the statement that we have to trust our senses, and that we have to develop them to make them trustworthy. For, 'nature speaks upwards to the known senses of man, downwards to unknown senses of his'. Goethe's path was aimed at wakening faculties, both perceptual and conceptual, which lay dormant in himself.
The source may be the same as that of the night visions but it is evident that during the day the incessant stimulation of the eye from without leaves no opportunity for the emergence of the secondary visual images pertaining to subconscious ideas, which, we are told by Dr. Morton Prince, furnish the perceptual elements of the dream. The other senses are sometimes represented.
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