CHAPTER II.

ANALYSIS AND CLASSIFICATION OF THE MENTAL POWERS.

Importance of such a preliminary Investigation.—It is of the highest importance, as we approach a science like the one before us, to obtain, if possible, at the outset, a clear and comprehensive view of the field about to be explored. It is desirable that the traveller, before entering a new country, should learn something respecting its extent, its political and geographical divisions, its manners, its laws, its history. Even more necessary is it, in entering upon a new science, to know its boundaries and divisions, to obtain a clear idea, at the very commencement of our inquiries, of the number, nature, extent, and arrangement of the subject we are about to investigate. Otherwise we shall be liable to confusion and error, shall not know where, at any moment, in the wide field of investigation, we may chance to be, or what relation the topic of our immediate inquiry holds to the whole science before us; as a ship on the ocean, without observation and reckoning, loses her latitude and longitude. We shall be liable to confound those distinctions which are of less, with those which are of more importance, and to mistake the relation which the several topics of inquiry bear to each other. Especially is this previous survey and comprehension of the subject essential in a science like this, where so much depends on the clearness and accuracy with which we distinguish differences often minute, and on the definiteness with which we mark off and lay out the several divisions of our work. A thorough analysis and classification of the various faculties of the mind is necessary, in the first place, before we enter upon the special investigation of any one of them. Such a classification must serve as our guide-book and chart in all further inquiries.

Difficulty of such an Investigation.—The importance of such a preliminary investigation is scarcely greater than its difficulty. It would be easy, indeed, to mention, almost at random, a considerable number of mental operations, with whose names we are familiar; and a little thought would enable us to enlarge the list almost indefinitely. But such a list, even though it might chance to be complete, would be neither an analysis nor a classification of these several powers. It would neither teach us their relations to each other and to the whole, nor enable us to understand the precise nature and office of each faculty. We could not be sure that we had not included under a common name operations essentially different, or assigned distinct places and offices to powers essentially the same. Much depends, moreover, on the order in which we take up the several faculties.

It is evident at a glance that to form a clear, correct, and comprehensive arrangement of the powers of the mind, is no slight undertaking. A complete understanding of the whole science of the mind is requisite. It is one of the last things which the student is prepared to undertake, yet one of the first which he requires to know. Unfortunately for the science, perhaps no topic in the whole circle of intellectual investigation has been more generally neglected, by those who have undertaken to unfold the philosophy of the mind, than the one now under consideration.

§ I.—General Analysis.

A mental Faculty, what.—In making out any scheme of classification, the question at once arises, how are we to know what are, and what are not distinct faculties? In order to this, we must first determine what constitutes a mental faculty.

What, then, is a faculty of the mind? I understand by this term simply the mind's power of acting, of doing something, of putting forth some energy, and performing some operation. The mind has as many distinct faculties, as it has distinct powers of action, distinct functions, distinct modes and spheres of activity. As its capabilities of action and operation differ, so its faculties differ.

The Mind not complex.—Now mental activity is, strictly speaking, one and indivisible. The mind is not a complex substance, composed of parts, but single and one. Its activity may, however, be exercised in various ways, and upon widely different classes of objects; and as these modes of action vary, we may assign them different names, and treat of them in distinction from each other. So distinguished and named, they present themselves to us as so many distinct powers or faculties of the mind. But when this is done, and we make out, for purposes of science, our complete list and classification of these powers, we are not to forget that it is, after all, one and the same indivisible spiritual principle that is putting forth its activity under these diverse forms, one and the same force exerting itself—whether as thinking, feeling, or acting—whether as remembering, imagining, judging, perceiving, reasoning, loving, fearing, hating, desiring, choosing. And while we may designate these as so many faculties of the mind, we are not to conceive of them as so many constituent parts of a complex whole, which, taken together, compose this mysterious entity called the mind, as the different limbs and organs of the physical frame compose the structure called the body. Such is not the nature of the mind, nor of its faculties.

The Question before us.—In inquiring, then, what are the faculties of the mind, we have simply to inquire what are the distinct modes of its activity, what states and operations of the mind so far resemble each other as to admit of being classed together under the same general description and name. Our work, thus understood, becomes in reality a very simple one.

The more important Distinctions to be first ascertained.—What, then, are the clearly distinct modes of mental activity? And first let us endeavor to ascertain the wider and more important distinctions. We shall find that, innumerable as the forms of mental activity may at first sight appear, they are all capable of being reduced to a few general and comprehensive classes.

The first Form of mental Activity.—I sit at my table. Books are before me. I open a volume, and peruse its pages. My mind is occupied, its activity is awakened; the thoughts of the author are transferred to my mind, and engage my thoughts. Here, then, is one form of mental activity. This one thing I can do; this one power I have—the faculty of thought.

The second Form.—But not this alone: I am presently conscious of something beside simple thought. The writer, whose pages I peruse, interests me, excites me; I am amused by his wit, moved by his eloquence, affected by his pathos; I become indignant at the scenes and characters which he portrays, or, on the contrary, they command my admiration. All this by turns passes over me as the fitful shadows play upon the waters, coming and going with the changing cloud. This is not pure thought. It is thought accompanied with another and quite distinct element, that is, feeling. This power also I have;—I can feel.

A third Form.—And not this alone. The process does not end here. Thought and feeling lead to action. I resolve what to do. I lay down my book, and go forth to perform some act prompted by the emotion awakened within me. This power also I have;—the faculty of voluntary action, or volition.

These three Forms comprehensive.—Here, then, are three grand divisions or forms of mental activity—thought, feeling, volition. These powers we are constantly exerting. Every moment of my intelligent existence I am exercising one or another, or all of these faculties. And, what is more, of all the forms of mental activity, there is not one which does not fall under one or another of these three divisions—thought—feeling—volition. Every possible mental operation may be reduced to one of these three things.

We have, then, these grand departments or modes of mental activity, comprehensive of all others: Intellect, or the faculty of simple thought; Sensibility, or the faculty of feeling; Will, or the faculty of voluntary action.

Under these leading powers are comprehended subordinate modes of mental activity, known as faculties of the Intellect, or of the Sensibility, or of the Will.

We have at present to do only with those of the Intellect.

§ II.—Analysis of Intellectual Powers.

Sense-perception.—Observing closely the intellectual operations of the mind, we find a large class of them relating to objects within the sphere of sense, external objects, as perceived by the senses. The mind, through the medium of sense, takes direct cognizance of these objects. This class of operations we may call Sense-perception, and the faculty thus employed, in distinction from other leading divisions of the intellectual powers, we may call Sense, or the Presentative faculty. Its distinctive office is to present to the mind, through the senses, objects external, sensible, as now and here present.

The Representative Power.—But the mind not only receives impressions of external objects, as present, and acting on the organs of sense; it has also the faculty of conceiving of them in their absence, and representing them to itself. This faculty, as distinguished from the receptive power, or sense, we may call the Representative Power.

Mental Reproduction, and mental Recognition as distinguished.—This power operates in various forms. There may be the simple representation of the absent object, without reference to the act of former perception, as when I think of the Strasburg tower, without recalling any particular instance of its perception. Or there may be such recalling of the former act and instance of perception. The thought of the tower, as it presents itself to my mind, may stand connected definitely with the idea of the time, and place, and attending circumstances in which, on some occasion, I saw that object. It is then recognized as the object which was seen at such or such a time. The former is an instance of mental reproduction simply—the latter, of mental recognition. We have in common language but one name for the two—although the term mare strictly belongs only to the latter—and that is, Memory.

Representation of the Ideal in distinction from the Actual.—Again, unlike either of these, there may be a conception and representation of the object, not at all as it is in reality, and as it was perceived, but varied in essential particulars, to suit our own taste and fancy—a tower not of ordinary stone, but of some rare and costly marble—not of ordinary height, but reaching to the skies, etc., etc. In the former cases we conceived only of the actual, now of the ideal. This faculty is called Imagination. Both are forms of the representative power, not presenting, but only representing objects.

Conception of the Abstract.—The Discursive or Reflective Power.—In the cases thus far described we have conceived of some sensible object, considered in and by itself, capable of being represented to thought. We may, however, conceive not of an object in itself considered, but of the properties and relations of objects in the abstract. Thus we compare and class together those objects which we perceive to possess certain properties in common; as books bound in cloth, or in leather, octavos, or duodecimos. In so doing we exercise the faculty of generalization, which involves comparison, and also what is usually termed abstraction. Or we may reverse the process, and instead of classing together objects possessing certain elements in common, we may analyze a complex idea, or a comprehensive term, in order to derive from it whatever is specifically included in it. Thus from the general proposition, "All men are mortal," inasmuch as the term "all men" includes Socrates, I infer that Socrates is mortal. The process last named is called reasoning.

In either case, both in the synthetic and the analytic process now described, we are dealing not with the concrete but the abstract. The properties and relations of things, rather than things themselves, are the objects of our thoughts. Still they are the properties and relations primarily of sensible objects, and of these objects as conceived, and not as presented to sense. To distinguish this class of conceptions from those previously considered, and also from that presently to be noticed, we may designate this power of the mind as the Discursive or Reflective Power. Its results are notions of the understanding rather than impressions of sense, or ideas of reason.

Conceptions not furnished by Sense.—The Intuitive Power.—We have considered thus far those intellectual operations which fall within three leading departments of mental activity;—the Presentative, Representative, and Discursive Powers. These operations all have reference directly or indirectly to sensible objects. The first regards them as present; the second represents them as absent; the third considers their properties and relations in the abstract.

But the mind has also the faculty of forming ideas and conceptions not furnished by the senses. It departs from the sphere of sense, and deals with the super-sensible, with those primary ideas and first principles presupposed in all knowledge of the sensible. Such are the ideas of time, space, cause, the right, the beautiful. These are suggested by the objects of sense, but not directly derived from nor given by those objects. They are ideas of reason, rather than notions of understanding. They are awakened in the mind on occasions of sensible perception, but not conveyed to the mind through the senses, as in perception, nor directly derived from the object as in the case of the representative and discursive powers. This faculty we may call the Originative or Intuitive Power, in distinction from those previously considered.

Summary of leading Divisions.—We have then four grand divisions of intellectual operations, under which the several specific faculties arrange themselves; viz., the Presentative, the Representative, the Discursive, and the Originative or Intuitive faculty. The first has to do with sensible objects, as present; the second has to do with the same class of objects as absent; the third deals with their abstract properties and relations; and the fourth has to do not with the sensible, in any form, but with the super-sensible.

I believe the faculties of the intellect, in pure thinking, may all be reduced to those forms now specified, under these four leading divisions.

Results of the preceding analysis in a tabular form:

POWERS OF THE INTELLECT.

I. Presentative, Perception.
II. Representative,{1. Of the Actual, Memory.
{2. Of the Ideal,Imagination.
III. Reflective,{1. Synthetic, Generalization.
{2. Analytic,Reasoning.
IV. Intuitive, Original Conception.

§ III.—Historical Sketch—Various Divisions of the Mental Faculties.

The earlier Division.—The general division of the powers of the mind, for a long time prevalent among the earlier modern philosophers, was into two chief departments, known under different names, but including under the one what we now term the intellect, under the other what we designate as the sensibilities and the will, which were not then, as now, distinguished from each other in the general division, but thrown into one department. Under the first of these departments, they included the thinking and reasoning powers, the strictly intellectual part of our nature; under the second, whatever brings the mind into action—the impelling and controlling power or principle—the affections, emotions, desires, volitions, etc. The names given to these two divisions varied with different writers, but the difference was chiefly in the name, the principle of division being the same. By some authors they were designated as the contemplative and the active powers, by others cognitive and motive. The latter was the nomenclature proposed by Hobbes. Others again adopted the terms understanding and will, by which to mark the two divisions; Locke, Reid, some of the French philosophers, and, in our own country, Edwards, followed this division. Stewart designates them, the one class as the intellectual, and the other as the active and moral powers. Brown objects to this phraseology on the ground that the intellectual powers are no less active than the other. He divides the mental powers or states primarily into what he calls external and internal affections of the mind, comprehending under the former all those mental states which are immediately preceded by and connected with the presence of some external object; under the latter, those states which are not thus immediately preceded. The latter class he divides into intellectual states and emotions, a division corresponding essentially to those of the authors previously mentioned, the emotions of Brown comprehending essentially the powers which others had termed motive, or active and moral.

Prevalence of this Method.—This twofold division of the mental powers, under different names, as now stated, has been the one generally prevalent until a comparatively recent date. It may doubtless be traced, as Sir William Hamilton suggests, to a distinction made by Aristotle, into cognitive and appetent powers.

The more recent Method.—The threefold division of the mental faculties very early came into use among philosophical and theological writers in this country, and is now very generally adopted by the more recent European writers of note, especially in France and Germany. According to this division the various affections and emotions constitute a department by themselves, distinct from the will or the voluntary principle. There are many reasons for such a distinction; they have been well stated by Professor Upham Cousin adopts and defends the threefold division, and previously still, Kant, in Germany, had distinguished the mental powers under the leading divisions of intelligence, sensibility, and desire.