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Timestamp: 2019-04-23 18:49:35+00:00

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In Chapter VIII, p. 221, the distinction was drawn between two kinds of knowledge of things, bare acquaintance with them and knowledge about them. The possibility of two such knowledges depends on a fundamental psychical peculiarity which may be entitled "the principle of constancy in the mind's meanings," and which may be thus expressed: "The same matters can be thought of in successive portions of the mental stream, and some of these portions can know that they mean the same matters which the other portions meant." One might put it otherwise by saying that "the mind can always intend, and know when it intends, to think of the Same."
This sense of sameness is the very keel and backbone of our thinking. We saw in Chapter X how the consciousness of personal identity reposed on it, the present thought finding in its memories a warmth and intimacy which it recognizes as the same warmth and intimacy it now feels. This sense of identity of the knowing subject is held by some philosophers to be the only vehicle by which the world hangs together. It seems hardly necessary to say that a sense of identity of the known object would perform exactly the same unifying function, even if the sense of subjective identity were lost. And without the intention to think of the same outer things over and over again, and the sense that we were doing so, our sense of our own personal sameness would carry us but a little way towards making a universe of our experience.
Note, however, that we are in the first instance speaking of the sense of sameness from the point of view of the mind's structure alone, and not from the point of view of the universe. We are psychologizing, not philosophizing. That is, we do not care whether there be any real sameness in things or not, or whether the mind be true or false in its assumptions of it. Our principle only lays it down that the mind makes continual use of the notion of sameness, and if deprived of it, would have a different structure from what it has. In a word, the principle that the mind can mean the Same is true of its meanings, but not necessarily of aught besides.1 The mind must conceive as possible that the Same should be before it, for our experience to be the sort of thing it is. Without the psychological sense of identity, sameness might rain down upon us from the outer world for ever and we be none the wiser. With the psychological sense, on the other hand, the outer world might be an unbroken flux, and yet we should perceive a repeated experience. Even now, the world may be a place in which the same thing never did and never will come twice. The thing we mean to point at may change from top to bottom and we be ignorant of the fact. But in our meaning itself we are not deceived; our intention is to think of the same. The name which I have given to the principle, in calling it the law of constancy in our meanings, accentuates its subjective character, and justifies us in laying it down as the most important of all the features of our mental structure.
Not all psychic life need be assumed to have the sense of sameness developed in this way. In the consciousness of worms and polyps, though the same realities may frequently impress it, the feeling of sameness may seldom emerge. We, however, running back and forth, like spiders on the web they weave, feel ourselves to be working over identical materials and thinking them in different ways. And the man who identifies the materials most is held to have the most philosophic human mind.
The function by which we thus identify a numerically distinct and permanent subject of disclosure is called CONCEPTION; and the thoughts which are its vehicles are called concepts. But the word 'concept' is often used as if it stood for the object of discourse itself; and this looseness feeds such evasiveness in discussion that I shall avoid the use of the expression concept altogether, and speak of 'conceiving state of mind,' or something similar, instead. The word 'conception' is unambiguous. It properly denotes neither the mental state nor what the mental state signifies, but the relation between the two, namely, the function of the mental state in signifying just that particular thing. It is plain that one and the same mental state can be the vehicle of many conceptions, can mean a particular thing, and a great deal more besides. If it has such a multiple conceptual function, it may be called an act of compound conception.
Some conceptions are of things, some of events, some of qualities. Any fact, be it thing, event, or quality, may be conceived sufficiently for purposes of identification, if only it be singled out and marked so as to separate it from other things. Simply calling it 'this' or 'that' will suffice. To speak in technical language, a subject may be conceived by its denotation, with no connotation, or a very minimum of connotation, attached. The essential point is that it should be re-identified by us as that which the talk is about; and no full representation of it is necessary for this, even when it is a fully representable thing.
In this sense, creatures extremely low in the intellectual scale may have conception. All that is required is that they should recognize the same experience again. A polyp would be a conceptual thinker if a feeling of 'Hollo! thingumbob again!' ever flitted through its mind.
The fact that the same real topic of discourse is at one time conceived as a mere 'that' or 'that which, etc.,' and is at another time conceived with additional specifications, has been treated by many authors as a proof that conceptions themselves are fertile and self-developing. A conception, according to the Hegelizers in philosophy, 'develops its own significance,' 'makes explicit what it implicitly contained,' passes, on occasion, 'over into its opposite,' and in short loses altogether the blankly self-identical character we supposed it to maintain. The figure we viewed as a polygon appears to us now as a sum of juxtaposed triangles; the number hitherto conceived as thirteen is at last noticed to be six plus seven, or prime; the man thought honest is believed a rogue. Such changes of our opinion are viewed by these thinkers as evolutions of our conception, from within.
The facts are unquestionable; our knowledge does grow and change by rational and inward processes, as well as by empirical discoveries. Where the discoveries are empirical, no one pretends that the propulsive agency, the force that makes the knowledge develop, is mere conception. All admit it to be our continued exposure to the thing, with its power to impress our senses. Thus strychnin, which tastes bitter, we find will also kill, etc. Now I say that where the new knowledge merely comes from thinking, the facts are essentially the same, and that to talk of self-development on the part of our conceptions is a very bad way of stating the case. Not new sensations, as in the empirical instance, but new conceptions, are the indispensable conditions of advance.
For if the alleged cases of self-development be examined it will be found, I believe, that the new truth affirms in every case a relation between the original subject of conception and some new subject conceived later on. These new subjects of conception arise in various ways. Every one of our conceptions is of something which our attention originally tore out of the continuum of felt experience, and provisionally isolated so as to make of it an individual topic of discourse. Every one of them has a way, if the mind is left alone with it, of suggesting other parts of the continuum from which it was torn, for conception to work upon in a similar way. This 'suggestion' is often no more than what we shall later know as the association of ideas. Often, however, it is a sort of invitation to the mind to play, add lines, break number-groups, etc. Whatever it is, it brings new conceptions into consciousness, which latter thereupon may or may not expressly attend to the relation in which the new stands to the old. Thus I have a conception of equidistant lines. Suddenly, I know not whence, there pops into my head the conception of their meeting. Suddenly again I think of the meeting and the equidistance both together, and perceive them incompatible. "Those lines will never meet," I say. Suddenly again the word 'parallel' pops into my head. 'They are parallels,' I continue; and so on. Original conceptions to start with; adventitious conceptions pushed forward by multifarious psychologic causes; comparisons and combinations of the two; resultant conceptions to end with; which latter may be of either rational or empirical relations.
group of sounds in that determinate way, and no one would think of saying of any single note of the chord that it 'developed' of itself into the other notes or into the feeling of harmony. So of Conceptions. No one of them develops into any other. But if two of them are thought at once, their relation may come to consciousness, and form matter for a third conception.
Take 'thirteen' for example, which is said to develop into 'prime.' What really happens is that we compare the utterly changeless conception of thirteen with various other conceptions, those of the different multiples of two, three, four, five, and six, and ascertain that it differs from them all. Such difference is a freshly ascertained relation. It is only for mere brevity's sake that we call it a property of the original thirteen, the property of being prime. We shall see in the next chapter that (if we count out æsthetic and moral relations between things) the only important relations of which the mere inspection of conceptions makes us aware are relations of comparison, that is, of difference and no-difference, between them. The judgment 6 + 7 = 13 expresses the relation of equality between two ideal objects, 13 on the one hand and 6 + 7 on the other, successively conceived and compared. The judgments 6 + 7 > 12, or 6 + 7 < 14, express in like manner relations of inequality between ideal objects. But if it be unfair to say that the conception of 6 + 7 generates that of 12 or of 14, surely it is as unfair to say that it generates that of 13.
The conceptions of 12, 13, and 14 are each and all generated by individual acts of the mind, playing with its materials. When, comparing two ideal objects, we find them equal, the conception of one of them may be that of a whole and of the other that of all its parts. This particular case is, it seems to me, the only case which makes the notion of one conception evolving into another sound plausible. But even in this case the conception, as such, of the whole does not evolve into the conception, as such, of the parts. Let the conception of some object as a whole be given first. To begin with, it points to and identifies for future thought a certain that. The 'whole' in question might be one of those mechanical puzzles of which the difficulty is to unlock the parts. In this case, nobody would pretend that the richer and more elaborate conception which we gain of the puzzle after solving it came directly out of our first crude conception of it, for it is notoriously the outcome of experimenting with our hands. It is true that, as they both mean that same puzzle, our earlier thought and our later thought have one conceptual function, are vehicles of one conception. But in addition to being the vehicle of this bald unchanging conception, 'that same puzzle,' the later thought is the vehicle of all those other conceptions which it took the manual experimentation to acquire. Now, it is just the same where the whole is mathematical instead of being mechanical. Let it be a polygonal space, which we cut into triangles, and of which we then affirm that it is those triangles. Here the experimentation (although usually done by a pencil in the hands) may be done by the unaided imagination. We hold the space, first conceived as polygonal simply, in our mind's eye until our attention wandering to and fro within it has carved it into the triangles. The triangles are a new conception, the result of this new operation. Having once conceived them, however, and compared them with the old polygon which we originally conceived and which we have never ceased conceiving, we judge them to fit exactly into its area. The earlier and later conceptions, we say, are of one and the same space. But this relation between triangles and polygon which the mind cannot help finding if it compares them at all, is very badly expressed by saying that the old conception has developed into the new. New conceptions come from new sensations, new movements, new emotions, new associations, new acts of attention, and new comparisons of old conceptions, and not in other ways, Endogenous prolification is not a mode of growth to which conceptions can lay claim.
We have now to pass to a less excusable mistake. There are philosophers who deny that associated things can be broken asunder at all, even provisionally, by the conceiving mind. The opinion known as Nominalism says that we really never frame any conception of the partial elements of an experience, but are compelled, whenever we think it, to think it in its totality, just as it came.
I will be silent of mediæval Nominalism, and begin with Berkeley, who is supposed to have rediscovered the doctrine for himself. His asseverations against 'abstract ideas' are among the oftenest quoted passages in philosophic literature.
This is a lovely example of Mill's way of holding piously to his general statements, but conceding in detail all that their adversaries ask. If there be a better description extant, of a mind in possession of an 'abstract idea,' than is contained in the words I have italicized, I am unacquainted with it. The Berkeleyan nominalism thus breaks down.
It is easy to lay bare the false assumption which underlies the whole discussion of the question as hitherto carried on. That assumption is that ideas, in order to know, must be cast in the exact likeness of whatever things they know, and that the only things that can be known are those which ideas can resemble. The error has not been confined to nominalists. Omnis cognito fit per assimilationem cognoscentis et cogniti has been the maxim, more or less explicitly assumed, of writers of every school. Practically it amounts to saying that an idea must be a duplicate edition of what it knows10 - in other words, that it can only know itself - or, more shortly still, that knowledge in any strict sense of the word, as a self-transcendent function, is impossible.
Now our own blunt statements about the ultimateness of the cognitive relation, and the difference between the 'object' of the thought and its mere 'topic' or 'subject of discourse' (cf. pp. 275 ff.), are all at variance with any such theory; and we shall find more and more occasion, as we advance in this book, to deny its general truth. All that a state of mind need do, in order to take cognizance of a reality, intend it, or be 'about' it, is to lead to a remoter state of mind which either acts upon the reality or resembles it. The only class of thoughts which can with any show of plausibility be said to resemble their objects are sensations. The stuff of which all our other thoughts are composed is symbolic, and a thought attests its pertinency to a topic by simply terminating, sooner or later, in a sensation which resembles the latter.
But Mill and the rest believe that a thought must be what it means, and mean what it is, and that if it be a picture of an entire individual, it cannot mean any part of him to the exclusion of the rest. I say nothing here of the preposterously false descriptive psychology involved in the statement that the only things we can mentally picture are individuals completely determinate in all regards. Chapter XVIII will have something to say on that point, and we can ignore it here. For even if it were true that our images were always of concrete individuals, it would not in the least follow that our meanings were of the same.
The sense of our meaning is an entirely peculiar element of the thought. It is one of those evanescent and 'transitive' facts of mind which introspection cannot turn round upon, and isolate and hold up for examination, as an entomologist passes round an insect on a pin. In the (somewhat clumsy) terminology I have used, it pertains to the 'fringe' of the subjective state, and is a 'feeling of tendency,' whose neural counterpart is undoubtedly a lot of dawning and dying processes too faint and complex to be traced. The geometer, with his one definite figure before him, knows perfectly that his thoughts apply to countless other figures as well, and that although he sees lines of a certain special bigness, direction, color, etc., he means not one of these details. When I use the word man in two different sentences, I may have both times exactly the same sound upon my lips and the same picture in my mental eye, but I may mean, and at the very moment of uttering the word and imagining the picture, know that I mean, two entirely different things. Thus when I say: "What a wonderful man Jones is!" I am perfectly aware that I mean by man to exclude Napoleon Bonaparte or Smith. But when I say: "What a wonderful thing Man is!" I am equally well aware that I mean to include not only Jones, but Napoleon and Smith as well. This added consciousness is an absolutely positive sort of feeling, transforming what would otherwise be mere noise or vision into something understood; and determining the sequel of my thinking, the later words and images, in a perfectly definite way. We saw in Chapter IX that the image per se, the nucleus, is functionally the least important part of the thought. Our doctrine, therefore, of the 'fringe' leads to a perfectly satisfactory decision of the nominalistic and conceptualistic controversy, so far as it touches psychology. We must decide in favor of the conceptualists, and affirm that the power to think things, qualities, relations, or whatever other elements there may be, isolated and abstracted from the total experience in which they appear, is the most indisputable function of our thought.
But the nominalists and traditional conceptualists find matter for an inveterate quarrel in these simple facts. Full of their notion that an idea, feeling, or state of consciousness can at bottom only be aware of its own quality; and agreeing, as they both do, that such an idea or state of consciousness is a perfectly determinate, singular, and transitory thing; they find it impossible to conceive how it should become the vehicle of a knowledge of anything permanent or universal. "To know a universal, it must be universal; for like can only be known by like," etc. Unable to reconcile these incompatibles, the knower and the known, each side immolates one of them to save the other. The nominalists 'settle the hash' of the thing known by denying it to be ever a genuine universal; the conceptualists despatch the knower by denying it to be a state of mind, in the sense of being a perishing segment of thoughts' stream, consubstantial with other facts of sensibility. They invent, instead of it, as the vehicle of the knowledge of universals, an actus purus intellectûs, or an Ego, whose function is treated as quasi-miraculous and nothing if not awe-inspiring, and which it is a sort of blasphemy to approach with the intent to explain and make common, or reduce to lower terms. Invoked in the first instance as a vehicle for the knowledge of universals, the higher principle presently is made the indispensible vehicle of all thinking whatever, for, it is contended, "a universal element is present in every thought." The nominalists meanwhile, who dislike actus puros and awe-inspiring principles and despise the reverential mood, content themselves with saying that we are mistaken in supposing we ever get sight of the face of an universal; and that what deludes us is nothing but the swarm of 'individual ideas' which may at any time be awakend by the hearing of a name.
If we open the pages of either school, we find it impossible to tell, in all the whirl about universal and particular, when the author is talking about universals in the mind, and when about objective universals, so strangely are the two mixed together. James Ferrier, for example, is the most brilliant of anti-nominalist writers. But who is nimble-witted enough to count, in the following sentences from him, the number of times he steps from the known to the knower, and attributes to both whatever properties he finds in either one?
"The word, man, we shall say, is first applied to an individual; it is first associated with the idea of that individual, and acquires the power of calling up the idea of him; it is next applied to another individual and acquires the power of calling up the idea of him; so of another and another, till it has become associated with an indefinite number, and has acquired the power of calling up an indefinite number of those ideas indifferently. What happens? It does call up an indefinite number of the ideas of individuals as often as it occurs; and calling them in close connection, it forms a species of complex idea of them. . . . It is also a fact, that when an idea becomes to a certain extent complex, from the multiplicity of the ideas it comprehends, it is of necessity indistinct; . . . and this indistinctness has, doubtless, been a main cause of the mystery which has appeared to belong to it. . . . It thus appears that the word man is not a word having a very simple idea, as was the opinion of the realists; nor a word having no idea at all, as was that of the [earlier] nominalists; but a word calling up an indefinite number of ideas, by the irresistible laws of association, and forming them into one very complex and distinct, but not therefore unintelligible, idea."
"A word becomes general by being made the sign, not of an abstract general idea, but of many several particular ideas, any one of which it indifferently suggests to the mind. An idea which, considered in itself, is particular, becomes general by being made to represent or stand for all other particular ideas of the same sort."
'Stand for,' not know; 'becomes general,' not becomes aware of something general; 'particular ideas,' not particular things - everywhere the same timidity about begging the fact of knowing, and the pitifully impotent attempt to foist it in the shape of a mode of being of 'ideas.' If the fact to be conceived be the indefinitely numerous actual and possible members of a class, then it is assumed that if we can only get enough ideas to huddle together for a moment in the mind, the being of each several one of them there will be an equivalent for the knowing, or meaning, of one member of the class in question; and their number will be so large as to confuse our tally and leave it doubtful whether all the possible members of the class have thus been satisfactorily told off or not.
It may seem hardly necessary to add (what follows as a matter of course from pp. 229-237, and what has been implied in our assertions all along) that nothing can be conceived twice over without being conceived in entirely different states of mind. Thus, my arm-chair is one of the things of which I have a conception; I knew it yesterday and recognized it when I looked at it. But if I think of it to-day as the same arm-chair which I looked at yesterday, it is obvious that the very conception of it as the same is an additional complication to the thought, whose inward constitution must alter in consequence. In short, it is logically impossible that the same thing should be known as the same by two successive copies of the same thought. As a matter of fact, the thoughts by which we know that we mean the same thing are apt to be very different indeed from each other. We think the thing now in one context, now in another; now in a definite image, now in a symbol. Sometimes our sense of its identity pertains to the mere fringe, sometimes it involves the nucleus, of our thought. We never can break the thought asunder and tell just which one of its bits is the part that lets us know which subject is referred to; but nevertheless we always do know which of all possible subjects we have in mind. Introspective psychology must here throw up the sponge; the fluctuations of subjective life are too exquisite to be arrested by its coarse means. It must confine itself to bearing witness to the fact that all sorts of different subjective states do form the vehicle by which the same is known; and it must contradict the opposite view.
The ordinary Psychology of 'ideas' constantly talks as if the vehicle of the same thing-known must be the same recurrent state of mind, and as if the having over again of the same 'idea' were not only a necessary but a sufficient condition for meaning the same thing twice. But this recurrence of the same idea would utterly defeat the existence of a repeated knowledge of anything. It would be a simple reversion into a pre-existant state, with nothing gained in the interval, and with complete unconsciousness of the state having existed before. Such is not the way in which we think. As a rule we are fully aware that we have thought before of the thing we think of now. The continuity and permanency of the topic is of the essence of our intellection. We recognize the old problem, and the old solutions; and we go on to alter and improve and substitute one predicate for another without ever letting the subject change.
This is what is meant when it is said that thinking consists in making judgments. A succession of judgments may all be about the same thing. The general practical postulate which encourages us to keep thinking at all is that by going on to do so we shall judge better of the same things than if we do not.19 In the successive judgments, all sorts of new operations are performed on the things, and all sorts of new results brought out, without the sense of the main topic ever getting lost. At the outset, we merely have the topic; then we operate on it; and finally we have it again in a richer and truer way. A compound conception has been substituted for the simple one, but with full consciousness that both are of the Same.
In Chapter XXII we shall see how this translation always takes place for the sake of some subjective interest, and how the conception with which we handle a bit of sensible experience is really nothing but a teleological instrument. This whole function of conceiving, of fixing, and holding fast to meanings, has no significance apart from the fact that the conceiver is a creature with partial purposes and private ends. There remains, therefore, much more to be said about conception, but for the present this will suffice.
1 There are two other 'principles of identity' in philosophy. The ontological one asserts that every real thing is what it is, that a is a, and b, b. The logical one says that what is once true of the subject of a judgment is always true of that subject. The ontological law is a tautological truism; the logical principle is already more, for it implies subjects unalterable by time. The psychological law also implies facts which might not be realized: there might be no succession of thoughts; or if there were, the later ones might not think of the earlier; or if they did, they might not recall the content thereof; or, recalling the content, they might not take it as 'the same' with anything else.
2 In later chapters we shall see that determinate relations exist between the various data thus fixed upon by the mind. These are called a priori or axiomatic relations. Simple inspection of the data enables us to perceive them; and one inspection is as effective as a million for engendering in us the conviction that between those data that relation must always hold. To change the relation we should have to make the data different. 'The guarantee for the uniformity and adequacy' of the data can only be the mind's own power to fix upon any objective content, and to mean that content as often as it likes. This right of the mind to 'construct' permanent ideal objects for itself out of the data of experience seems, singularly enough, to be a stumbling-block to many. Professor Robertson in his clear and instructive article 'Axioms' in the Encyclopedia Britannica (9th edition) suggests that it may only be where movements enter into the constitution of the ideal object (as they do in geometrical figures) that we can "make the ultimate relations to be what for us they must be in all circumstances." He makes, it is true, a concession in favor of conceptions of number abstracted from "subjective occurrences succeeding each other in time" because these also are acts "of construction, dependent on the power we have of voluntarily determining the flow of subjective consciousness." "The content of passive sensation," on the other hand, "may indefinitely vary beyond any control of ours." What if it do vary, so long as we can continue to think of and mean the qualities it varied from? We can 'make' ideal objects for ourselves out of irrecoverable bits of passive experience quite as perfectly as out of easily repeatable active experiences. And when we have got our objects together and compared them, we do not make, but find, their relations.
3 Cf. Hodgson, Time and Space, § 46. Lotze, Logic, § 11.
5 Black round things, square white things, per contra, Nature gives us freely enough. But the combinations which she refuses to realize may exist as distinctly, in the shape of postulates, as those which she gives may exist in the shape of positive images, in our mind. As a matter of fact, she may realize a warm cold thing whenever two points of the skin, so near together as not to be locally distinguished, are touched, the one with a warm, the other with a cold, piece of metal. The warmth and the cold are then often felt as if in the same objective place. Under similar conditions two objects, one sharp and the other blunt, may feel like one sharp blunt thing. The same space may appear of two colors if, by optical artifice, one of the colors is made to appear as if seen through the other - Whether any two attributes whatever shall be compatible or not, in the sense of appearing or not to occupy the same place and moment, depends simply on de facto peculiarities of natural bodies of our sense-organs. Logically, any one combination of qualities is to the full as conceivable as any other, and has as distinct a meaning for thought. What necessitates this remark is the confusion deliberately kept up by certain authors (e.g., Spencer, Psychology, §§ 426-7) between the inconceivable and the not-distinctly-imaginable. How do we know which things we cannot imagine unless by first conceiving them, meaning them and not other things?
6 Arguments seldom make converts in matters philosophical; and some readers, I know, who find that they conceive a certain matter differently from what they did, will still prefer saying they have two different editions of the same conception, one evolved from the other, to saying they have two different conceptions of the same thing. It depends, after all, on how we define conception. We ourselves defined it as the function by which a state of mind means to think the same whereof it thought on a former occasion. Two states of mind will accordingly be two editions of the same conception just so far as either does mean to think what the other thought; but no farther. If either mean to think what the other did not think, it is a different conception from the other. And if either mean to think all that the other thought, and more, it is a different conception, so far as the more goes. In this last case one state of mind has two conceptual functions. Each thought decides, by its own authority, which, out of all the conceptive functions open to it, it shall now renew; with which other thought it shall identify itself as a conceiver, and just how far. "The same A which I once meant," it says, "I shall now mean again, and mean it with C as its predicate (or what not) instead of B, as before." In all this, therefore, there is absolutely no changing, but only uncoupling and re-coupling of conceptions. Compound conceptions come, as functions of new states of mind. Some of these functions are the same with previous ones, some not. Any changed opinion, then, partly contains new editions (absolutely identical with the old, however) of former conceptions, partly absolutely new conceptions. The division is a perfectly easy one to make in each particular case.
7 Principles of Human Knowledge, Introduction, §§ 10, 14.
8 'Conceptualisme honteux,' Rabier, Psychologie, 310.
9 Exam. of Hamilton, p. 393. Cf. also Logic, bk. II. chap. v § 1. and bk. IV. chap. II. § 1.
11 The traditional conceptualist doctrine is that an abstract must eo ipso be a universal. Even modern and independent authors like Prof. Dewey (Psychology, 207) obey the tradition: "The mind seizes upon some one aspect, . . . abstracts or prescinds it. This very seizure of some one element generalizes the one abstracted . . . . Attention, in drawing it forth, makes it a distinct content of consciousness and thus universalizes it; it is considered no longer in its particular connection with the object, but on its own account; that is, as an idea, or what it signifies to the mind; and significance is always universal."
12 C. F. Reid's Intellectual Powers, Essay v. chap. III. - Whiteness is one thing, the whiteness of this sheet of paper another thing.
13 Mr. F. H. Bradley says the conception or the 'meaning' "consists of a part of the content, cut off, fixed by the mind, and considered apart from the existence of the sign. It would not be correct to add, and referred away to another real subject; for where we think without judging, and where we deny, that description would not be applicable." This seems to be the same doctrine as ours; the application to one or to all subjects of the abstract fact conceived (i.e. its individuality or its universality), constituting a new conception. I am, however, not quite sure that Mr. Bradley steadily maintains this ground. Cf. the first chapter of his Principles of Logic. The doctrine I defend is stoutly upheld in Rosmini's Philosophical System, Introduction by Thomas Davidson, p. 43 (London, 1882).
14 Lectures on Greek Philosophy, pp. 33-39.
16 Principles of Human Knowledge, Introduction, §§ 11, 12.
17 It may add to the effect of the text to quote a passage from the essay in 'Mind,' referred to on p. 224.
"Why may we not side with the conceptualists in saying that the universal sense of a word does correspond to a mental fact of some kind, but at the same time, agreeing with the nominalists that all mental facts are modifications of subjective sensibility, why may we not call that fact a 'feeling'? Man meant for mankind is in short a different feeling from man as a mere noise, or from man meant for that man, to wit, John Smith alone. Not that the difference consists simply in the fact that, when taken universally, the word has one of Mr. Galton's 'blended' images of man associated with it. Many persons have seemed to think that these blended or, as Prof. Huxley calls them, 'generic' images are equivalent to concepts. But, in itself, a blurred thing is just as particular as a sharp thing; and the generic character of either sharp image or blurred image depends on its being felt with its representative function. This function is the mysterious plus, the understood meaning. But it is nothing applied to the image from above, no pure act of reason inhabiting a supersensible and semi-supernatural plane. It can be diagrammatized as continuous with all the other segments of the subjective stream. It is just that staining, fringe, or halo of obscurely felt relation to masses of other imagery about to come, but not yet distinctly in focus, which we have so absolutely set forth [in Chapter IX].
"If the image come unfringed, it reveals but a simple quality, thing, or event; if it come fringed, it may reveal something expressly taken universally or in a scheme of relations. The difference between thought and feeling thus reduces itself, in the last subjective analysis, to the presence or absence of 'fringe.' And this in turn reduces itself, with much probability, in the last physiological analysis, to the absence or presence of sub-excitements in other convolutions of the brain than those whose discharges underlie the more definite nucleus, the substantive ingredient, of the thought, - in this instance, the word or image it may happen to arouse.
"The contrast is not, then, as the Platonists would have it, between certain subjective facts called images and sensations, and others called acts of relating intelligence; the former being blind perishing things, knowing not even their own existence as such, whilst the latter combine the poles in the mysterious synthesis of their cognitive sweep. The contrast is really between two aspects, in which all mental facts without exception may be taken; their structural aspect, as being subjective, and their functional aspect, as being cognitions. In the former aspect, the highest as well as the lowest is a feeling, a peculiarly tinged segment of the stream. This tingeing is its sensitive body, the wie ihm zu Muthe ist, the way it feels whilst passing. In the latter aspect, the lowest mental fact as well as the highest may grasp some bit of truth as its content, even though that truth were as relationless a matter as a bare unlocalized and undated quality of pain. From the cognitive point of view, all mental facts are intellections. From the subjective point of view all are feelings. Once admit that the passing and evanescent are as real parts of the stream as the distinct and comparatively abiding; once allow that fringes and halos, inarticulate perceptions, whereof the objects are as yet unnamed, mere nascencies of cognition, premonitions, awarenesses of direction, are thoughts sui generis, as much as articulate imaginings and propositions are; once restore, I say, the vague to its psychological rights, and the matter presents no further difficulty.
18 Hodgson, Time and Space, p. 404.
19 Compare the admirable passage in Hodgson's Time and Space, p. 310.
20 Philosophy of Reflection, I. 273-308.

References: § 46
 § 11
 § 1
 § 1
 v. 
sui generis