CONTENTS

I.[The Power of Thought]9
II.[The Nature of Thought]19
III.[Phases of Thought]27
IV.[Thought Culture]37
V.[Attention]47
VI.[Perception]57
VII.[Representation]76
VIII.[Abstraction]85
IX.[Association of Ideas]95
X.[Generalization]106
XI.[Judgment]130
XII.[Derived Judgments]138
XIII.[Reasoning]152
XIV.[Constructive Imagination]175

CHAPTER I.

THE POWER OF THOUGHT

In other volumes of this series we have considered the operations of the human mind known as Will, Memory, etc. We now approach the consideration of those mental activities which are concerned with the phenomena of thought—those activities which we generally speak of as the operation of the intellect or reason.

What is thought? The answer is not an easy one, although we use the term familiarly almost every hour of our waking existence. The dictionaries define the term "Thought" as follows: "The act of thinking; the exercise of the mind in any way except sense and perception; serious consideration; deliberation; reflection; the power or faculty of thinking; the mental faculty of the mind; etc." This drives us back upon the term, "to think" which is defined as follows: "To occupy the mind on some subject; to have ideas; to revolve ideas in the mind; to cogitate; to reason; to exercise the power of thought; to have a succession of ideas or mental states; to perform any mental operation, whether of apprehension, judgment, or illation; to judge; to form a conclusion, to determine; etc."

Thought is an operation of the intellect. The intellect is: "that faculty of the human soul or mind by which it receives or comprehends the ideas communicated to it by the senses or by perception, or other means, as distinguished from the power to feel and to will; the power or faculty to perceive objects in their relations; the power to judge and comprehend; also the capacity for higher forms of knowledge as distinguished from the power to perceive and imagine."

When we say what we "think," we mean that we exercise the faculties whereby we compare and contrast certain things with other things, observing and noting their points of difference and agreement, then classifying them in accordance with these observed agreements and differences. In thinking we tend to classify the multitude of impressions received from the outside world, arranging thousands of objects into one general class, and other thousands into other general classes, and then sub-dividing these classes, until finally we have found mental pigeon-holes for every conceivable idea or impression. We then begin to make inferences and deductions regarding these ideas or impressions, working from the known to the unknown, from particulars to generalities, or from generalities to particulars, as the case may be.

It is this faculty or power of thought—this use of the intellect, that has brought man to his present high position in the world of living things. In his early days, man was a much weaker animal than those with whom he was brought into contact. The tigers, lions, bears, mammoths, and other ferocious beasts were much stronger, fiercer, and fleeter than man, and he was placed in a position so lacking of apparent equal chance of survival, that an observer would have unhesitatingly advanced the opinion that this weak, feeble, slow animal must soon surely perish in the struggle for existence, and that the "survival of the fittest" would soon cause him to vanish from the scene of the world's activities. And, so it would have been had he possessed no equipment other than those of the other animals; viz., strength, natural weapons and speed. And yet man not only survived in spite of these disadvantages, but he has actually conquered, mastered and enslaved these other animals which seemed likely to work his destruction. Why? How?

This feeble animal called man had within him the elements of a new power—a power manifested in but a slight degree in the other animals. He possessed an intellect by which he was able to deduce, compare, infer—reason.

His lack of natural weapons he overcame by borrowing the idea of the tooth and claw of the other animals, imitating them in flint and shaping them into spears; borrowing the trunk of the elephant and the paw of the tiger, and reproducing their blow-striking qualities in his wooden club. Not only this but he took lessons from the supple limbs and branches of the trees, and copied the principle in his bow, in order to project its minature spear, his arrow. He sheltered himself, his mate and his young, from the fury of the storm, first by caves and afterwards by rude houses, built in inaccessible places, reached only by means of crude ladders, bridges, or climbing poles. He built doors for his habitations, to protect himself from the attacks of these wild enemies—he heaped stones at the mouth of his caves to keep them out. He placed great boulders on cliffs that he might topple them down on the approaching foe. He learned to hurl rocks with sure aim with his strong arm. He copied the floating log, and built his first rude rafts, and then evolved the hollowed canoe. He used the skins of animals to keep him warm—their tendons for his bowstrings. He learned the advantages of cooperation and combined effort, and thus formed the first rudiments of society and social life. And finally—man's first great discovery—he found the art of fire making.

As a writer has said: "For some hundreds of years, upon the general plane of self-consciousness, an ascent, to the human eye gradual but from the point of view of cosmic evolution rapid, has been made. In a race large-brained, walking-erect, gregarious, brutal, but king of all other brutes, man in appearance but not in fact, was from the highest simple-consciousness born the basic human faculty, self-consciousness and its twin, language. From these and what went with these, through suffering, toil and war; through bestiality, savagery, barbarism; through slavery, greed, effort, through conquests infinite, through defeats overwhelming, through struggle unending; through ages of aimless semi-brutal existence, through subsistence on berries and roots; through the use of the casually found stone or stick; through life in deep forests, with nuts and seeds, and on the shores of waters with mollusks, crustaceans and fish for food; through that greatest, perhaps, of human victories, the domestication and subjugation of fire; through the invention and art of bow and arrow; through the training of animals and the breaking of them to labor; through the long learning which led to the cultivation of the soil; through the adobe brick and the building of houses therefrom; through the smelting of metals and the slow birth of the arts which rest upon these; through the slow making of alphabets and the evolution of the written work; in short, through thousands of centuries of human life, of human aspiration, of human growth, sprang the world of men and women as it stands before us and within us today with all its achievements and possessions."

The great difference between thought as we find it in man, and its forms among the lower animals lies in what psychologists have called "progressive thought." The animals advance but little in their thinking processes but rest content with those of their ancestors—their thought seems to have become set or crystallized during the process of their evolution. The birds, mammals and the insects vary but little in their mental processes from their ancestors of many thousand years ago. They build their nests, or dens, in almost precisely the same manner as did their progenitors in the stone-age. But man has slowly but steadily progressed, in spite of temporary set-backs and failures. He has endeavored to progress and improve. Those tribes which fell back in regard to mental progress and advancement, have been left behind in the race, and in many cases have become extinct. The great natural law of the "survival of the fittest" has steadily operated in the life of the race. The "fittest" were those best adapted to grapple with and overcome the obstacles of their environment, and these obstacles were best overcome by the use of the intellect. Those tribes and those individuals whose intellect was active, tended to survive where others perished, and consequently they were able to transmit their intellectual quality to their descendants.

Halleck says: "Nature is constantly using her power to kill off the thoughtless, or to cripple them in life's race. She is determined that only the fittest and the descendants of the fittest shall survive. By the 'fittest' she means those who have thought and whose ancestors have thought and profited thereby. Geologists tell us that ages ago there lived in England bears, tigers, elephants, lions and many other powerful and fierce animals. There was living contemporaneous with them a much weaker animal, that had neither the claws, the strength, nor the speed of the tiger. In fact this human being was almost defenceless. Had a being from another planet been asked to prophesy, he would undoubtedly have said that this helpless animal would be the first to be exterminated. And yet every one of those fierce creatures succumbed either to the change of climate, or to man's inferior strength. The reason was that man had one resource denied to the animals—the power of progressive thought. The land sank, the sea cut off England from the mainland, the climate changed, and even the strongest animals were helpless. But man changed his clothing with the changing climate. He made fires; he built a retreat to keep off death by cold. He thought out means to kill or to subdue the strongest animals. Had the lions, tigers or bears the power of progressive thought, they could have combined, and it would have been possible for them to exterminate man before he reached the civilized stage.... Man no longer sleeps in caves. The smoke no longer fills his home or finds its way out through the chinks in the walls or a hole in the roof. In traveling, he is no longer restricted to his feet or even to horses. For all this improvement man is indebted to thought. That has harnessed the very vibrations of the ether to do his bidding."

And thus we see that man owes his present place on earth to his Thought-Culture. And, it certainly behooves us to closely consider and study the methods and processes whereby each and every man may cultivate and develop the wondrous faculties of the mind which are employed in the processes of Thought. The faculties of the Mind, like the muscles of the body, may be developed, trained and cultivated. The process of such mental development is called "Thought-Culture," and forms the subject of this book.

CHAPTER II.

THE NATURE OF THOUGHT

It was formerly considered necessary for all books on the subject of thought to begin by a recital of the metaphysical conceptions regarding the nature and "thingness" of Mind. The student was led through many pages and endless speculation regarding the metaphysical theories regarding the origin and inner nature of Mind which, so far from establishing a fixed and definite explanation in his mind, rather tended toward confusing him and giving him the idea that psychology was of necessity a speculative science lacking the firm practical basis possessed by other branches of science. In the end, in the words of old Omar, he "came out the door through which he went."

But this tendency has been overcome of late years, and writers on the subject pass by all metaphysical conceptions regarding the nature of Mind, and usually begin by plunging at once into the real business of psychology—the business of the practical study of the mechanism and activities of the mind itself. As some writer has said, psychology has no more concern with the solution of the eternal riddle of "What is Mind?" than physics with the twin-riddle of "What is Matter?" Both riddles, and their answers, belong to entirely different branches and fields of thought than those concerned with their laws of operation and principles of activity. As Halleck says: "Psychology studies the phenomena of mind, just as physics investigates those of matter." And, likewise, just as the science of physics holds true in spite of the varying and changing conceptions regarding the nature of matter, so does the science of psychology hold true in spite of the varying and changing conceptions regarding the nature of Mind.

Halleck has well said: "If a materialist should hold that the mind was nothing but the brain, and that the brain was a vast aggregation of molecular sheep herding together in various ways, his hypothesis would not change the fact that sensation must precede perception, memory and thought; nor would the laws of the association of ideas be changed, nor would the fact that interest and repetition aid memory cease to hold good. The man who thought his mind was a collection of little cells would dream, imagine, think and feel; so also would he who believed his mind to be immaterial. It is very fortunate that the same mental phenomena occur, no matter what theory is adopted. Those who like to study the puzzles as to what mind and matter really are must go to metaphysics. Should we ever find that salt, arsenic and all things else are the same substance with a different molecular arrangement, we should still not use them interchangeably."

For the purposes of the study of practical psychology, we may as well lay aside, if even for the moment, our pet metaphysical conceptions and act as if we knew nothing of the essential nature of Mind (and indeed Science in truth does not know), and confine ourselves to the phenomena and manifestations of Mind which, after all, is the only way in which and by which we can know anything at all about it. As Brooks says: "The mind can be defined only by its activities and manifestations. In order to obtain a definition of the mind, therefore, we must observe and determine its various forms of activity. These activities, classified under a few general heads and predicated of the unseen something which manifests them, will give us a definition of mind."

The act of consciousness determines the existence of Mind in the person experiencing it. No one can be conscious of thought and, at the same time, deny the existence of mind within himself. For the very act of denial, in itself, is a manifestation of thought and consequently an assertion of the existence of mind. One may assert the axiom: "I think, therefore, I have a mind;" but he is denied the privilege of arguing: "I think, therefore, I have no mind." The mind has an ultimate and final knowledge of its own existence.

The older view of Mind is that it is a something higher than matter which it uses for its manifestation. It was held to be unknowable in itself and to be studied only through its manifestations. It was supposed to involve itself, to become involved, in some way in matter and to there manifest itself in an infinitude of forms, degrees, and variations. The materialistic view, which arose into prominence in the middle of the Nineteenth Century, held, on the contrary, that Mind was merely an activity or property of Matter—a function of matter akin to extension and motion. Huxley, voicing this conception said: "We have no knowledge of any thinking substance apart from an extended substance.... We shall, sooner or later, arrive at a mechanical equivalent of consciousness, just as we have arrived at a mechanical equivalent of heat." But, Huxley, himself, was afterwards constrained to acknowledge that: "How it is that anything so remarkable as a state of consciousness comes about by the result of irritating nervous tissue, is just as unaccountable as the appearance of the jinnee when Aladdin rubbed his lamp."

The most advanced authorities of the day, are inclined to the opinion that both Matter and Mind are both differing aspects of some one fundamental Something; or, as some of the closest thinkers state it, both are probably two apparently differing manifestations or emanations of an Underlying Something which, as Spencer says: "transcends not only our reason but also our imagination." The study of philosophy and metaphysics serves an important purpose in showing us how much we do not know, and why we do not know—also in showing us the fallacy of many things we had thought we did know—but when it comes to telling us the real "why," actual cause, or essential nature of anything, it is largely a disappointment to those who seek fundamental truths and ultimate reasons. It is much more comfortable to "abjure the 'Why' and seek the 'How'"—if we can.

Many psychologists classify the activities of the mind into three general divisions; viz., (1) Thinking; (2) Willing; (3) Feeling. These divisions, which result from what is known as "the tri-logical classification," were first distinctly enunciated by Upham although Kant had intimated it very plainly. For many years before the favored division was but two-fold the line of division being between the cognitive, or knowing, activities, and the conative, or acting, activities, generally known as the Understanding and the Will, respectively. It took a long time before the authorities would formally recognize the great field of the Feelings as forming a class by themselves and ranking with the Understanding and the Will. There are certain sub-divisions and shadings, which we shall notice as we proceed, some of which are more or less complex, and which seem to shade into others. The student is cautioned against conceiving of the mind as a thing having several compartments or distinct divisions. The classification does not indicate this and is only intended as a convenience in analyzing and studying the mental activities and operations. The "I" which feels, thinks and acts is the same—one entity.

As Brooks well says: "The mind is a self-conscious activity and not a mere passivity; it is a centre of spiritual forces, all resting in the background of the ego. As a centre of forces, it stands related to the forces of the material and spiritual universe and is acted upon through its susceptibilities by those forces. As a spiritual activity, it takes the impressions derived from those forces, works them up into the organic growth of itself, converts them into conscious knowledge and uses these products as means to set other forces into activity and produce new results. Standing above nature and superior to its surroundings, it nevertheless feeds upon nature, as we may say, and transforms material influences into spiritual facts akin to its own nature. Related to the natural world and apparently originating from it, it yet rises above this natural world and, with the crown of freedom upon its brow, rules the natural obedient to its will."

In this book, while we shall fully and unquestionably recognize the "tri-logical classification" of the activities of the Mind into the divisions of Thinking, Willing and Feeling, respectively, nevertheless, we shall, for convenience, use the term "Thought" in its broadest, widest and most general sense, as: "The power or faculty of thinking; the mental faculty; the mind," rather than in its narrower and particular sense of: "the understanding or cognitive faculty of the mind." Accordingly, we shall include the cultivation of the mental activities known as Attention, Perception, Imagination, etc., together with the strictly cognitive faculties, under the general term of Thought-Culture.

CHAPTER III.

PHASES OF THOUGHT

We have seen that the Mind is that something within us which Thinks, Feels and Wills. There are various phases of these three forms of activity. These phases have often been called "the faculties of the mind," although many authorities decry the use of this term, holding that it gives an impression of several parts or divisions of the mind, separate and distinct from each other, whereas these phases are merely the several powers or forms of activity of the Mind. Every manifestation of mental activity falls under one of the three before-mentioned general forms, i.e., Thinking, Feeling and Willing, respectively. Every manifestation of mental activity is either that of the Intellect, the Feelings, or the Will. Let us consider the first of these three general forms of mental activity—the Intellect.

The Intellect is defined as: "That faculty or phase of the human mind by which it receives or comprehends the ideas communicated to it by the senses or by perception, or other means, as distinguished from the power to feel and to will; the power or faculty to perceive objects in their relations; the power to judge and comprehend; also the capacity for higher forms of knowledge as distinguished from the power to perceive and imagine." The term itself is derived from the Latin term intellectus, the primary meaning of which is "to choose between," which primary meaning will give the true essential meaning of the term in its present usage; namely, the faculty or phase of the mind by which we "choose between" things or by which we decide.

The phase or faculty of Intellect concerns itself with Thinking, in the particular and narrower sense of that term. Its products are thoughts, mental images and ideas. An idea or mental image is a mental conception of anything, as for instance our conception which we express by the terms, man, animal, house, etc. Sometimes the word idea is used to express merely the abstract or generalized conception of the thing, as, for instance, Man in the sense of "all men;" while mental image is used in the sense of the mental conception of some one particular thing, as a "a man;" it being held that no mental image can be had of a generalization. A thought is held to be a mental product arising from a combination of two or more ideas or mental images, as for instance: "A horse is an animal;" "a man is a biped;" etc.

The Intellect is held to embrace and include a number of minor phases or faculties, such as Perception, Understanding, Imagination, Memory, Reason and Intuition, which are explained as follows:

Perception is that faculty of the Mind which interprets the material presented to it by the senses. It is the power whereby we gain our knowledge of the external world, as reported to us by the channels of sense. Through Perception we are able to form ideas and mental images, which in turn lead to thoughts. The objects of which we become conscious through Perception are called percepts, which form the bases of what we call concepts, or ideas.

Understanding is that faculty of the Mind by the means of which we are able intelligently to compare the objects presented to it by Perception, and by which we separate them into parts by analysis, or to combine them into greater classes, or wholes, by synthesis. It produces ideas, both abstract and general; also concepts of truths, laws, principles, causes, etc. There are several sub-phases of Understanding, which are known as: Abstraction, Conception or Generalization, or Judgment and Reasoning, respectively, which are explained as follows:

Abstraction is that faculty of the Mind which enables it to abstract, or draw off, and consider apart from an object, a particular quality or property of an object, thus making of the quality or property a distinct object of thought apart from the original object. Thus are the abstract ideas of sweetness, color, hardness, courage, beauty, etc., which we have abstracted or drawn off from their original associations, either for the purpose of putting them out of sight and consideration, or else to view and consider them by themselves. No one ever tasted "sweetness" although one may have tasted sweet things; no one ever saw "red," although one may have seen red things; no one ever saw, heard, tasted or felt "courage" in another, although one may have seen courageous people. Abstract ideas are merely the mental conception of qualities or properties divorced from their associated objects by Abstraction.

Conception or Generalization is that faculty of the Mind by which it forms and groups together several particular ideas in the form of a general idea. By the processes of Conception we form classes or generalizations from particular ideas arising from our percepts. First, we perceive things; then we compare them with each other; then we abstract their particular qualities, which are not common to the several objects; then we generalize them according to their resemblances; then we name the generalized concept. From these combined processes we form a Concept, or general idea of the class of things to which the particular things belong. Thus from subjecting a number of cows to this process, we arrive at the general Concept of "Cow." This general Concept includes all the qualities and properties common to all cows, while omitting those which are not common to the class. Or, we may form a concept of Napoleon Bonaparte, by combining his several qualities and properties and thus form a general idea of the man.

Judgment is that faculty of the Mind whereby we determine the agreement or disagreement between two concepts, ideas, or objects of thought, by comparing them with each other. From this comparison arises the judgment, which is expressed in the shape of a logical proposition: "The horse is an animal;" or "the horse is not a cow." Judgment is also used in forming a concept, in the first place, for we must compare qualities before we can form a general idea.

Reasoning is that faculty of the Mind whereby we compare two Judgments, one with the other, and from the comparison deduce a third Judgment. This is a form of indirect or mediate comparison, whereas the Judgment is a form of immediate or direct comparison. From this process of Reasoning arises a result which is expressed in what is called a Syllogism, as for instance: "All dogs are animals; Carlo is a dog; therefore, Carlo is an animal." Or expressed in symbols: "A equals C; and B equals C;" therefore, "A equals B." Reasoning is of two kinds or classes; viz., Inductive and Deductive, respectively. We have explained these forms of Reasoning in detail in another volume of this series.

The Feelings are the mental faculties whereby we experience emotions or feelings. Feelings are the experiencing of the agreeable or disagreeable nature of our mental states. They can be defined only in their own terms. If we have never experienced a feeling, we cannot understand the words expressing it. Feelings result in what are called emotion, affection and desire. An emotion is the simple feeling, such as joy, sorrow, etc. An affection is an emotion reaching out toward another and outside object, such as envy, jealousy, love, etc. A desire is an emotion arising from the want of some lacking quality or thing, and the inclination to possess it.

Memory is the faculty of the Mind whereby we retain and reproduce, or consciously revive any kind of past mental experience. It has two sub-phases; viz., Retention and Recollection, respectively. It manifests in the storing away of mental images and ideas, and in the reproduction of them at a later period of time, and also of the recognition of them as objects of past experience.

Imagination is the faculty of the Mind whereby we represent (re-pre-sent) as a mental image some previously experienced idea, concept or image. Its activities are closely allied and blended with those of the Memory. It has the power not only of reproducing objects already perceived but also another power of ideal creation whereby it creates new combinations from the materials of past experience. It is a faculty, the importance of which is but little understood by the majority of men. Inasmuch as the mental image must always precede the material manifestation, the cultivation of the Imagination becomes a matter of great importance and worthy of the closest study.

Intuition is the faculty of the Mind whereby it evolves what have been called Primary Truths or Primary Ideas. By Primary Ideas are meant the ideas of Space, Time, Cause, Identity, etc. By Primary Truths are meant the so-called "Self-Evident Truths" of geometry, mathematics and logic. Under the head of Intuition are also sometimes included the activities of the Subconscious or Superconscious regions of the mind, of which we have spoken in detail in a volume under that name of this series. Some authorities hold to the older idea of "Innate Ideas" by which is meant that every human being is born with the knowledge of certain fundamental truths, unconnected with any experience. Others hold that these ideas are simply the result of the experience of the race, transmitted to us as "germ ideas" which must grow by experience and exercise.

That each and every faculty of the Mind may be strengthened and developed by Culture and Exercise is now held to be a fact by nearly every authority worthy of that name. Just as the physical muscle may be cultivated by the proper methods, so may the mental faculties be strengthened and cultivated by the appropriate methods and means. Inasmuch as the majority of the race are deficient in the development of one or more of the leading mental faculties, it becomes a matter of great interest and importance that all should acquaint themselves with the means whereby their deficiencies may be corrected and remedied. We shall now proceed to the consideration of Thought-Culture in general, and then to the consideration of the culture of each particular general faculty, in detail.

CHAPTER IV.

THOUGHT-CULTURE

Thought-Culture is based upon two general scientific facts which may be stated as follows:

I. The brain centres of thought may be developed by exercise. While we do not assert that the brain and the mind are identical, it is nevertheless a scientific truth that "the brain is the organ of the mind" and that one of the first requisites for a good mind is a good brain. It has been proven by experiment that the brain-cells concerned in special mental activities multiply in proportion to the active use of the special faculties employed in the mental operation. It has also been ascertained that disuse of special faculties of the mind tends to cause a process akin to atrophy in the brain-cells concerned in the particular activity, so that it becomes difficult to think clearly along those particular lines after a long period of disuse. Moreover, it is known that the education and mental culture of a child is accompanied by an increase and development of the brain-cells connected with the particular fields of thought in which the child is exercised.

There is a close analogy between the exercise of the brain-cells and the exercise of the muscles of the body. Both respond to reasonable exercise; both are injured by overwork; both degenerate by disuse. As Brooks says: "The mind grows by its own inherent energies. Mental exercise is thus the law of mental development. As a muscle grows strong by use, so any faculty of the mind is developed by its proper use and exercise. An inactive mind, like an unused muscle, becomes weak and unskilful. Hang the arm in a sling and the muscle becomes flabby and loses its vigor and skill; let the mind remain inactive and it acquires a mental flabbiness that unfits it for any severe or prolonged activity. An idle mind loses its tone and strength like an unused muscle; the mental powers go to rust through idleness and inaction. To develop the faculties of the mind and secure their highest activity and efficiency, there must be a constant and judicious exercise of these faculties. The object of culture is to stimulate and direct the activity of the mind."

Experiments conducted by scientists upon dogs have shown that in the case of dogs specially trained to unusual mental activity, there has been a corresponding increase of the number of active brain-cells in the particular parts of the brain concerned with those mental activities. Microscopic examination of the brain tissues showed the greatest difference between the brain structure of the trained dogs and untrained ones of the same brood. So carefully were the experiments conducted that it was possible to distinguish between the dogs trained in one set of activities from those trained in another. Biologists have demonstrated the correctness of the brain-cell development theory beyond reasonable doubt, and ordinary human experience also adds its testimony in its favor.

In view of the above, it will be seen that by intelligent exercise and use any and all faculties of the mind may be developed and cultivated, just as may any special muscle of the body. And this exercise can come only from actual use of the faculties themselves. Development must come from within and not from without. No system of outward stimulation will develop the faculties of the mind—they may be cultivated only by an exercise in their own particular field of work. The only way to exercise any particular faculty of thought is to think through that faculty.

II. Not only are the brain-cells developed by exercise, but it also appears to be a fact that the mind appears actually to be nourished by knowledge of the outside world of things. The raw material of thought is taken into the mind and there is digested by the thought-processes, and is afterward actually assimilated by the mind in a manner strikingly similar to the processes of the physical organs of nutrition. A mind to be at its best must be supplied with a normal amount of mental nourishment. Lacking this, it tends to become weak and inefficient. And, likewise, if its owner is a mental glutton and furnishes too much nourishment, particularly of a rich kind, there is a tendency toward "mental dyspepsia" and indigestion—the mind, unable to assimilate the mental food furnished it, is inclined to rebel. Moreover, if the mind be supplied with mental food of only one kind—if the mind is confined to one narrow field of thought—it weakens and the mental processes become impaired. In many ways is this curious analogy apparent.

Not only does the mind need development, but it also needs intelligent cultivation. For it may be developed by improper objects of thought just as well as by the proper ones. A rich field will grow tares and weeds as well as good grain or fruit. Thought-culture should not be confined to the development of a strong and active mind, but should be also extended to the cultivation of a wise and intelligent mind. Strength and Wisdom should be combined. Moreover there should be sought a harmonious and normal development. A one-sided, mental development is apt to produce a "crank," while a development in unhealthy mental fields will produce an abnormal thinker tending dangerously near to the line of insanity. Some "one-idea" men have great mental power and development, but are nevertheless unbalanced and impractical. And insane persons often have strongly developed minds—developed abnormally.

Some authorities, holding special theories regarding the nature of mind, hold that Thought-Culture is merely a training of the faculties rather than a creation of new mental power, inasmuch as the mind cannot be built up from the outside. This is a curious combination of truth and error. It is true that the mind cannot be built up from outside material, in the sense of creating new mind, but it is also true that in every mind there is the potentiality of growth and development. Just as the future oak is said to be in the acorn, so are the potentialities of mind-growth in every mind waiting for nourishment from outside and the proper cultivation. Brooks has well stated this, as follows: "The culture of the mind is not creative in its character; its object is to develop existing possibilities into realities. The mind possesses innate powers which may be awakened into a natural activity. The design of culture is to aid nature in improving the powers she has given. No new power can be created by culture; we can increase the activity of these powers, but cannot develop any new activities. Through these activities new ideas and thoughts may be developed, and the sum of human knowledge increased; but this is accomplished by a high activity of the natural powers with which the mind is endowed, and not by the culture of new powers. The profound philosopher uses the same faculties that the little child is developing in the games of the nursery. The object of culture is to arouse the powers which nature has given us into a normal activity and to stimulate and guide them in their unfolding."

In connection with the objection above mentioned, it may be said that while the development of the mind must come from within itself, rather than from without, nevertheless, in order to develop, it must have the nourishing material from the outside world in order to grow. Just as the body can grow from within only by the aid of nourishment from outside, so the mind, while growing from within, needs the material for thought which can come only from without itself. Thought requires "things" upon which to exercise itself—and upon which it is nourished. Without these outside objects, it can have no exercise and can receive no nourishment. Thought consists in the perception, examination and comparison of things, and the consequent building up new combinations, arrangements and syntheses. Therefore, the perceptive faculties are most necessary to Thought, and their culture is most necessary in the general work of Thought-Culture.

It must not be lost sight of that in Thought-Culture there is necessary a variety of exercises and forms of nourishment. What will develop one faculty will exert but a faint effect upon others. Each needs its own particular kind of exercise—each its particular kind of mental nourishment. While it is true that there is a certain benefit gained by the entire mind from an exercise of any of its parts, this effect is but secondary in importance. A man well developed mentally has been developed in each faculty, each in its own way. The faculty of perception requires objects of perception; the faculty of imagination requires objects of imagination; the faculty of reasoning requires objects of reasoning; and so on, each requiring objects of exercise and nourishment of its own kind—in its own class. In some persons some of the faculties are well developed while others are deficient. It follows that in such a case the weak faculties should be developed first, that they be brought up to the general standard. Then a further general development may be undertaken if desired. Moreover, in general development, it will be found that certain faculties will respond more readily to the cultivation given, while others will be slow to respond. In such cases wisdom dictates that a greater degree of exercise and nourishment be given to the slower and less responsible faculties, while the more responsive be given but a lighter development. In Thought-Culture as in physical culture, the less developed and slower responding parts should be given special attention.

In the following chapters we shall point out the methods and exercises calculated to develop the several faculties of the mind to the best advantage, in each case giving general advice along the lines of the cultivation of the particular faculty which will serve as general instruction regarding its culture. The student should carefully study the entire work before he attempts to specialize in the development of any particular faculty. The particular work may be aided by an acquaintance with the entire field of Thought-Culture for many of the faculties shade into each other in their activities and are always more or less interdependent. For, be it remembered, the mind is a whole, and not a mere aggregation of many parts. To understand the parts, one must study the whole—to understand the whole, one must study the parts.

CHAPTER V.

ATTENTION

Attention is not a faculty of the mind in the same sense as perception, abstraction, judgment, etc., but is rather in the nature of an act of will concerned in the focusing of the consciousness upon some object of thought presented or represented to the mind. In some respects it bears a resemblance to Abstraction, inasmuch as it sets aside some particular object for the consideration of the consciousness, to the exclusion of other objects. Wayland explains attention as a condition of mind in which the consciousness is excited and directed by an act of the will. Hamilton says: "Consciousness may be compared to a telescope; Attention is the pulling out and pressing in of the tubes in accommodating the focus of the eye;" and also that: "An act of attention, that is an act of concentration, seems thus necessary to every exertion of consciousness, as a certain contraction of the pupil is requisite to every exertion of vision.... Attention then is to consciousness what the contraction of the pupil is to sight, or to the eye of the mind what the microscope or telescope is to the bodily eye.... It constitutes the better half of all intellectual power."

Brodie says that: "It is Attention, much more than any difference in the abstract power of reasoning, which constitutes the vast difference which exists between minds of different individuals." Butler says: "The most important intellectual habit that I know of is the habit of attending exclusively to the matter in hand.... It is commonly said that genius cannot be infused by education, yet this power of concentrated attention, which belongs as a part of his gift to every great discoverer, is unquestionably capable of almost indefinite augmentation by resolute practice." And Beattie says: "The force wherewith anything strikes the mind is generally in proportion to the degree of attention bestowed upon it."

Realizing the importance of attention, the student will naturally wish to cultivate the power of bestowing it when necessary. The first role in the cultivation of the attention is that the student shall carefully acquire the habit of thinking of or doing but one thing at a time. This first rule may seem easy, but in practice it will be found very difficult of observance, so careless are the majority of us in our actions and thinking. Not only will the trouble and care bestowed upon the acquiring of this habit of thought and action be well repaid by the development of the attention, but the student will also acquire a facility for accomplishing his tasks quickly and thoroughly. As Kay says: "There is nothing that contributes more to success in any pursuit than that of having the attention concentrated on the matter in hand; and, on the contrary, nothing is more detrimental than when doing one thing to have the mind taken up with something else." And as Granville says: "A frequent cause of failure in the faculty of attention is striving to think of more than one thing at a time." Kay also well says: "If we would possess the power of attention in a high degree, we must cultivate the habit of attending to what is directly before the mind, to the exclusion of all else. All distracting thoughts and feelings that tend to withdraw the mind from what is immediately before it are therefore to be carefully avoided. This is a matter of great importance, and of no little difficulty. Frequently the mind, in place of being concentrated on what is immediately before it, is thinking of something else—something, it may be, that went before or that may come after, or something quite alien to the subject."

The following principles of the application of the attention have been stated by the authorities:

I. The attention attaches more readily to interesting than to uninteresting things.

II. The attention will decline in strength unless there is a variation in the stimulus, either by a change of object or the developing of some new attribute in the object.

III. The attention, when tired by continuous direction toward some unvarying object, may be revived by directing it toward some new object or in allowing it to be attracted and held by some passing object.

IV. The attention manifests in a two-fold activity; viz. (1) the concentration upon some one object of thought; and (2) the shutting out of outside objects. Thus, it has its positive and negative sides. Thus, when a man wishes to give his undivided attention to one speaker in a crowd of speaking individuals, he acts positively in focusing his consciousness upon the selected individual, and negatively by refusing to listen to the others.

V. The attention is not a faculty, but a means of using any faculty with an increased degree of efficiency.

VI. The degree of attention possessed by an individual is an indication of his power of using his intellect. Many authorities have held that, in cases of genius, the power of concentrated attention is usually greatly developed. Brooks says: "Attention is one of the principal elements of genius." Hamilton says: "Genius is a higher capacity of attention." Helvetius says: "Genius is nothing but protracted attention." Chesterfield says: "The power of applying our attention, steady and undissipated, to a single object is a sure mark of superior genius."

The attention may be cultivated, just as may be the various faculties of the mind, by the two-fold method of Exercise and Nourishment; that is, by using and employing it actively and by furnishing it with the proper materials with which to feed its strength. The way to exercise the attention is to use it frequently in every-day life. If you are listening to a man speaking, endeavor to give to him your undivided attention, and, at the same time, to shut out from your consciousness every other object. In working, we should endeavor to use the attention by concentrating our interest upon the particular task before us to the exclusion of all else. In reading, we should endeavor to hold our minds closely to the text instead of hastily glancing over the page as so many do.

Those who wish to cultivate their attention should take up some line of study in which it is necessary to fasten the attention firmly for a time. A half-hour's study in this way is worth more than hours of careless reading so far as the cultivation of the attention is concerned. Mathematics is most valuable in the direction of developing the power of attention. Gibbon says: "After a rapid glance on the subject and distribution of a new book, I suspend the reading of it which I only resume after having myself examined the subject in all its relations."

Some writers have held that the attention may be developed by the practice of selecting the voice of one person speaking among a crowd of speakers, and deliberately shutting out the other sounds, giving the whole attention to the particular speaker; or, in the same manner, selecting one singer in a church choir or band of singers; or one musical instrument in an orchestra; or one piece of machinery making sounds in a room filled with various machines, etc. The practice of so doing is held to strengthen one's powers of concentration and attention.

Draper says: "Although many images may be simultaneously existing upon the retina, the mind possesses the power of singling out any one of them and fastening attention upon it, just as among a number of musical instruments simultaneously played, one, and that perhaps the feeblest, may be selected and its notes exclusively followed." And as Taylor says: "In a concert of several voices, the voices being of nearly equal intensity, regarded merely as organic impressions on the auditory nerve, we select one, and at will we lift out and disjoin it from the general volume of sound; we shut off the other voices—five, ten and more—and follow this one alone. When we have done so for a time, we freely cast it off and take up another." Carpenter says: "The more completely the mental energy can be brought into one focus and all distracting objects excluded, the more powerful will be the volitional effort."

Many authorities hold that the attention may be best applied and exercised by analyzing an object mentally, and then considering its parts one by one by a process of abstraction. Thus, as Kays says: "An apple presents to us form, color, taste, smell, etc., and if we would obtain a clear idea of any one of these, we must contemplate it by itself and compare it with other impressions of the same kind we have previously experienced. So in viewing a landscape, it is not enough to regard it merely as a whole, but we must regard each of its different parts individually by itself if we would obtain a clear idea of it. We can only obtain a full and complete knowledge of an object by analyzing it and concentrating the attention upon its different parts, one by one." Reid says: "It is not by the senses immediately, but rather by the power of analyzing and abstraction, that we get the most simple and the most distinct notions of objects of sense." And, as Brown says: "It is scarcely possible to advance even a single step in intellectual physics without the necessity of performing some sort of analysis." In all processes requiring analysis and examination of parts, properties or qualities, the attention is actively employed. Accordingly, it follows that such exercises are best adapted to the work of developing and cultivating the attention itself. Therefore, as a parting word we may say: To develop and cultivate the power of attention and concentration, (1) Analyze; (2) Analyze; and (3) Analyze. Analyze everything and everybody with which or whom you come in contact. There is no better or shorter rule.

The student will also find that the various directions and the advice which we shall give in the succeeding chapters, regarding the cultivation of the various faculties, are also adapted to the development of the attention, for the latter is brought into active play in them. And, likewise, by developing the attention, one may practice the future exercises with greater effect.

CHAPTER VI.

PERCEPTION

In preceding chapters we have seen that in the phase of mental activity in which the Intellect is concerned, the processes of which are known as "Thought" in the narrower sense of the term, there are several stages or steps involving the use of several faculties of the mind. The first of these steps or stages is called Perception.

Many persons confuse the idea of Sensation and Perception, but there is a clear distinction between them. Sensations arise from nerve action—from the stimulation of nerve substance—which gives rise to a peculiar effect upon the brain, which results in an elementary form of consciousness. An authority says: "Sensation is the peculiar property of the nervous system in a state of activity, by which impressions are conveyed to the brain or sensorium. When an impression is made upon any portion of the bodily surface by contact, heat, electricity, light, or any other agent, the mind is rendered conscious of this by sensation. In the process there are three stages—reception of the impression at the end of the sensory nerve, the conduction of it along the nerve trunk to the sensorium, and the change it excites in the sensorium itself, through which is produced sensation.

Just why and how this nerve action is translated into consciousness of an elementary kind, science is unable to explain. Our knowledge is based in a great part, or entirely, upon impressions which have been received over the channel of the senses—sensations of sight, hearing, tasting, smelling and touch. Many authorities hold that all of the five senses are modifications of the sense of touch, or feeling; as for instance, the impression upon the organs of sight is really in the nature of a delicate touch or feeling of the light-waves as they come in contact with the nerves of vision, etc. But, although sensations give us the raw materials of thought, so to speak, they are not knowledge in themselves. Knowledge arises from the operation of Perception upon this raw material of Sensation.

But yet, Sensation plays a most active part in the presentation of the raw material for the Perceptive faculties, and must not be regarded as merely a physiological process. It may be said to be the connecting link between the physical and the mental activities. As Ziehen says: "It follows that the constitution of the nervous system is an essential factor in determining the quality of sensation. This fact reveals the obvious error of former centuries, first refuted by Locke, though still shared by naive thought today, that the objects about us themselves are colored, warm, cold, etc. As external to our consciousness, we can only assume matter, vibrating with molecular motion and permeated by vibrating particles of ether. The nervous apparatus selects only certain motions of matter or of ether, which they transform into that form of nerve excitation with which they are familiar. It is only this nerve excitation that we perceive as red, warm or hard."

Passing from Sensation to Perception, we see that the latter interprets the reports of the former. Perception translates into consciousness the impressions of Sensation. Perception, acting through one or more of the mental faculties, gives us our first bit of real knowledge. Sensation may give us the impression of a small moving thing—Perception translates this into the thought of a cat. Sensation is a mere feeling—Perception is the thought arising from that feeling. A Percept is the product of Perception, or in other words, our idea gained through Perception. The majority of our percepts are complex, being built up from a number of minor percepts; as for instance, our percept of a peach is built up from our minor percepts of the form, shape, color, weight, degree of hardness, smell, taste, etc., of the peach, each sense employed giving minor percepts, the whole being combined in the conscious as the whole percept of that particular peach.

Brooks says: "All knowledge does not come directly from perception through the senses, however. We have a knowledge of external objects, and we have a knowledge that transcends this knowledge of external objects. Perception is the immediate source of the first kind of knowledge, and the indirect source of the second kind of knowledge. This distinction is often expressed by the terms cause and occasion. Thus perception is said to be the cause of our knowledge of objects, since it is the immediate source of such knowledge. Perception is also said to be the occasion of the ideas and truths of intuition; for, though in a sense necessary to these ideas, it is not the source of them. Perception also furnishes the understanding with materials out of which it derives ideas and truths beyond the field of sense. As thus attaining a knowledge of external objects, affording material for the operations of the understanding, and furnishing the occasion for the activity of the intuitive power, perception may be said to lie at the basis of all knowledge."

Perception is of course manifest in all persons. But it varies greatly in degree and power. Moreover, it may be developed and cultivated to a great degree. As Perception is an interpretation of the impression of the senses, we often confuse the cultivation of Perception with the development of the senses themselves. Two persons of equally perfect sense of sight may vary greatly in their degree of Perception of sight impressions. One may be a most careless observer, while the other may be a very close observer and able to distinguish many points of interest and importance in the object viewed which are not apparent to the first observer. Cultivation of Perception is cultivation of the mental background of the senses, rather than of the sense organs themselves. The Perception accompanying each sense may be developed and cultivated separately from that accompanying the others.

The majority of persons are very careless observers. They will see things without perceiving the qualities, properties, characteristics, or parts which together make up those things. Two persons, possessed of equal degrees of eyesight, will walk through a forest. Both of them will see trees. To one of them there will be but trees perceived; while to the other there will be a perception of the different species of trees, with their varying bark, leaves, shape, etc. One perceives simply a "pile of stone," which to the perception of another will be recognized as granite, marble, etc. Brooks says: "Very few persons can tell the difference between the number of legs of a fly and of a spider; and I have known farmers' boys and girls who could not tell whether the ears of a cow are in front of her horns, above her horns, below her horns, or behind her horns." Halleck says of a test in a schoolroom: "Fifteen pupils were sure that they had seen cats climb trees and descend them. There was a unanimity of opinion that the cats went up head first. When asked whether the cats came down head or tail first, the majority were sure that the cats descended as they were never known to do. Anyone who had ever noticed the shape of the claws of any beast of prey could have answered that question without seeing an actual descent. Farmers' boys, who have often seen cows and horses lie down and rise, are seldom sure whether the animals rise with their fore or hind feet first, or whether the habit of the horse agrees with that of the cow in this respect."

Brooks well says: "Modern education tends to the neglect of the culture of the perceptive powers. In ancient times people studied nature much more than at present. Being without books, they were compelled to depend upon their eyes and ears for knowledge; and this made their senses active, searching and exact. At the present day, we study books for a knowledge of external things; and we study them too much or too exclusively, and thus neglect the cultivation of the senses. We get our knowledge of the material world second-hand, instead of fresh from the open pages of the book of nature. Is it not a great mistake to spend so much time in school and yet not know the difference between the leaf of a beech and of an oak; or not be able to distinguish between specimens of marble, quartz, and granite? The neglect of the culture of the perceptive powers is shown by the scholars of the present time. Very few educated men are good observers; indeed, the most of them are sadly deficient in this respect.... They were taught to think and remember; but were not taught to use their eyes and ears. In modern education, books are used too much like spectacles, and the result is the blunting of the natural powers of perception."

The first principle in the Cultivation of Perception is the correct use of the Attention. The intelligent control of voluntary attention is a prerequisite to clear and distinct perception. We have called your attention to this matter in the preceding chapter. Halleck says: "A body may be imaged on the retina without insuring perception. There must be an effort to concentrate the attention upon the many things which the world presents to our senses.... Perception, to achieve satisfactory results, must summon the will to its aid to concentrate the attention. Only the smallest part of what falls upon our senses at any time is actually perceived."

The sense of sight is perhaps the one of the greatest importance to us, and accordingly the cultivation of Perception with regard to impressions received through the eye is the most important for the ordinary individual. As Kay says: "To see clearly is a valuable aid even to thinking clearly. In all our mental operations we owe much to sight. To recollect, to think, to imagine, is to see internally,—to call up more or less visual images of things before the mind. In order to understand a thing it is generally necessary to see it, and what a man has not seen he cannot properly realize or image distinctly to his mind.... It is by the habitual direction of our attention to the effects produced upon our consciousness by the impressions made upon the eye and transmitted to the sensorium that our sight, like our other senses, is trained." Bain says: "Cohering trains and aggregates of the sensations of sight make more than any other thing, perhaps more than all other things put together, the material of thought, memory and imagination." Vinet says: "The child, and perhaps the man as well, only knows well what is shown him, and the image of things is the true medium between their abstract idea and his personal experience." This being the case, advice concerning the Cultivation of Perception must needs be directed mainly to the cultivation of the perception of sight-impressions.

Brooks says: "We should acquire the habit of observing with attention. Many persons look at objects with a careless, inattentive eye. We should guard against the habit of careless looking. We should fix the mind upon the object before us; we should concentrate the attention upon that upon which we are looking. Attention, in respect to Perception, has been compared to a burning glass; hold the sun-glass between the sun and a board and the concentrated rays will burn a hole through the latter. So attention concentrates the rays of perceptive power and enables the mind to penetrate below the surface of things."

The best authorities agree in the idea that the Perception may be best cultivated by acquiring the habit of examining things in detail. And, that this examination in detail is best manifested by examining the parts going to make up a complex thing, separately, rather than examining the thing as a whole. Halleck says regarding this point: "To look at things intelligently is the most difficult of all arts. The first rule for the cultivation of accurate perception is: Do not try to perceive the whole of a complex object at once. Take the human face for example. A man holding an important position to which he had been elected offended many people because he could not remember faces, and hence failed to recognize individuals the second time he met them. His trouble was in looking at the countenance as a whole. When he changed his method of observation, and noticed carefully the nose, mouth, eyes, chin and color of hair, he at once began to find recognition easier. He was no longer in danger of mistaking A for B, since he remembered that the shape of B's nose was different, or the color of his hair at least three shades lighter. This example shows that another rule can be formulated: Pay careful attention to details.... To see an object merely as an undiscriminated mass of something in a certain place is to do no more than a donkey accomplishes as he trots along."

Brooks says regarding the same point: "To train the powers of observation we should practice observing minutely. We should analyze the objects which we look at into their parts, and notice these parts. Objects present themselves to us as wholes; our definite knowledge of them is gained by analysis, by separating them into the elements which compose them. We should therefore give attention to the details of whatever we are considering; and thus cultivate the habit of observing with minuteness.... It is related of a teacher that if, when hearing a class, some one rapped at the door, he would look up as the visitor entered and from a single glance could tell his appearance and dress, the kind of hat he wore, kind of necktie, collar, vest, coat, shoes, etc. The skillful banker, also, in counting money with wondrous rapidity, will detect and throw from his pile of bills the counterfeits which, to the ordinary eye, seem to be without spot or blemish."

One of the best methods of developing and cultivating the faculty of Perception is to take up some study in which the perceptive faculties must be employed. Botany, physics, geology, natural history give splendid exercise in Perception, providing the student engages in actual experimental work, and actual observation, instead of confining himself to the textbooks. A careful scientific study and examination of any kind of objects, in a manner calculated to bring out the various points of resemblance and difference, will do most to develop the Perception. Training of this kind will develop these powers to a high degree, in the case of small children.

Drawing is also a great help to the development of Perception. In order to draw a thing correctly we must of necessity examine it in detail; otherwise we will not be able to draw it correctly. In fact, many authorities use the test of drawing to prove the degree of attention and Perception that the student has bestowed upon an object which he has been studying. Others place an object before the pupil for a few minutes, and then withdraw it, the pupil then being required to draw the object roughly but with attention to its leading peculiarities and features. Then the object is again placed before the pupil for study, and he is then again required to draw from memory the additional details he has noticed in it. This process is repeated over and over again, until the pupil has proved that he has observed every possible detail of interest in the object. This exercise has resulted in the cultivation of a high degree of perception in many students, and its simplicity should not detract from its importance. Any person may practice this exercise by himself; or, better still, two or more students may combine and endeavor to excel each other in friendly rivalry, each endeavoring to discover the greatest number of details in the object considered. So rapidly do students improve under this exercise, that a daily record will show a steady advance. Simple exercises in drawing are found in the reproduction, from memory, of geography maps, leaves of trees, etc.

Similar exercises may be found in the practice of taking a hasty look at a person, animal or building, and then endeavoring to reproduce in writing the particular points about the person or thing observed. This exercise will reveal rapid progress if persisted in. Or, it may be varied by endeavoring to write out the contents of a room through which one has walked.

The majority of our readers remember the familiar story of Houdin, who so cultivated the faculty of Perception that he was able to pass by a shop-window and afterward state in detail every object in the window. He acquired this power by gradual development, beginning with the observation of a single article in the window, then two, then three and so on. Others have followed his method with great success. Speaking of Houdin's wonderful Perception, Halleck says: "A wide-awake eagle would probably see more of a thing at one glance than would a drowsy lizard in a quarter of an hour. Extreme rapidity of Perception, due to careful training, was one of the factors enabling Houdin and his son to astonish everybody and to amass a fortune. He placed a domino before the boy, and instead of allowing him to count the spots, required him to give the sum total at once. This exercise was continued until each could give instantaneously the sum of the spots on a dozen dominoes. The sum was given just as accurately as if five minutes had been consumed in adding." Houdin, in his Memoirs relating the above facts regarding his own methods, states with due modesty, that many women far excel him in this respect. He says: "I can safely assert that a lady seeing another pass at full speed in a carriage will have had time to analyze her toilette from her bonnet to her shoes, and be able to describe not only the fashion and quality of the stuffs, but also say if the lace be real or only machine made."

There are a number of games played by children which tend to the cultivation of the Perception, and which might well be adapted for the use of older people. These games are based on the general principle of the various participants taking a brief view of a number of objects displayed in one's hand, on a table, in a box, etc., and then stating what he or she has seen. There will be noticed a wonderful difference in the degree of Perception manifested by the various participants. And, equally interesting will be the degrees of progress noted after playing this game over several times, allowing time for rest between the series of games. It is a fact well known in police circles that thieves often train boys in this way, following this course by another in which the lads are expected to take in the contents of a room, the windows, locks, etc., at a glance. They are then graduated into spies looking out the details of the scenes of future robberies.

In our volume of this series, devoted to the consideration of the Memory, we have related a number of exercises and methods, similar to those given above, by which the Perception may be cultivated. Perception plays a most important place in memory, for upon the clearness of the percepts depends to a great degree the clearness of the impressions made upon the memory. So close is the connection between Memory and Perception that the cultivation of one tends to develop the other. For instance, the cultivation of the Memory necessitates the sharpening of the Perception in the direction of obtaining clear original impressions; while the cultivation of Perception naturally develops the Memory by reason of the fact that the latter is used in testing and proving the clearness and degree of Perception. This being the case, those who find that the exercises and methods given above are too arduous may substitute the simple exercise of remembering as many details as possible of things they see. This effort to impress the memory will involuntarily bring into action the perceptive faculties in the acquirement of the original impressions, so that in the end the Perception will be found to have developed.

Teachers and those having to do with children should realize the great value of the cultivation of Perception in the young, and thus establishing valuable habits of observation among them. The experience and culture thus acquired will prove of great value in their after life. As Brooks well says on this subject: "Teachers should appreciate the value of the culture of the perceptive powers, and endeavor to do something to afford this culture. Let it be remembered that by training the powers of observation of pupils, we lead them to acquire definite ideas of things, enable them to store their minds with fresh and interesting knowledge, lay the foundation for literary or business success, and thus do much to enhance their happiness in life and add to the sum of human knowledge."

CHAPTER VII.

REPRESENTATION

Sensation and Perception, as considered in the preceding chapter, are what are called by psychologists "Processes of Presentation." By Presentation is meant the direct offering to the consciousness of mental images or objects of thought. If there were no faculty of the mind capable of retaining and re-presenting to the consciousness the impression or record of Perception, we could never progress in knowledge, for each percept would be new each time it was presented and there would be no recognition of it as having been previously perceived, nor would there be any power to voluntarily recall any percept previously acquired. In short, we would be without that power of the mind called Memory.

But, fortunately for us as thinkers, we possess the power of Representation; that is, of reproducing past perceptions and experiences in the shape of mental images or pictures, "in the mind's eye," so to speak, which relieves us of the necessity of directly and immediately perceiving an object each time we desire or are required to think of it. The processes whereby this becomes possible are called the processes of Representation, for the reason that by them past experiences of Perception are re-presented to the consciousness.

The subject of Representation is closely bound up with that of Memory. Strictly speaking, Representation may be said to be one phase of Memory; Association of Ideas another; and the authorities prefer to treat the whole subject under the general head of Memory. We have written a work on "Memory" which forms one of the volumes of the present series, and we have no intention, or desire, to repeat here the information given in that work. But we must consider the subject of Representation at this point in order to maintain the logical unity of the present general subject of Thought-Culture. The student will also notice, of course, the close relation between the processes of Representation and those of the Imagination, which we shall consider in other chapters of this work.

Memory has several phases, the usual classification of which is as follows: (1) Impression; (2) Retention; (3) Recollection; (4) Representation, and (5) Recognition. Each phase requires the operation of special mental processes. Impression is the process whereby the impressions of Perception are recorded or stamped upon the subconscious field of mentality, as the impress of the die upon the wax. Retention is the process whereby the subconsciousness retains or holds the impressions so received. Recollection is the process by which the mind re-collects the impressions retained in the subconsciousness, bringing them again into consciousness as objects of knowledge. Representation is the process whereby the impressions so re-collected are pictured or imaged in the mind. Recognition is the process whereby the mind recognizes the mental image or picture so re-presented to it as connected with its past experience.

As we have stated, we have considered the general subject of Memory in another volume of this series and, therefore, shall not attempt to enter into a discussion of its general subject at this place. We shall, accordingly, limit ourselves here to a brief consideration of the phase of Representation and its cultivation.

Representation, of course, depends upon the preceding phases of Memory known as Impression, Retention and Recollection. Unless the Impression is clear; unless the Retention is normal, there can be no Representation. And unless one recollects there can be no Representation. Recollection (which is really a re-collection of percepts) must precede Representation in the shape of mental images or pictures. Recollection re-collects the mental materials out of which the image is to be constructed. But, as Brooks says: "It is not to be assumed that knowledge is retained as a picture; but that it is recreated in the form of a picture or some other mental product when it is recalled." The process is analogous to the transmutation of the sound-waves entering the receiver of a telephone, into electrical-waves which are transmitted to the receiver, where they are in turn re-transmuted to sound-waves which enter the ear of the listener. It will be seen at once that there is the closest possible relation between the processes of Representation and those of Memory—in fact, it is quite difficult to draw a clear line of division between them. Some make the distinction that Representation furnishes us with an exact reproduction of the past; while Imagination combines our mental images into new products. That is, Representation merely reproduces; while Imagination creates by forming new combinations; or Representation deals with a reproduction of the Actual; while Imagination deals with the Ideal.

Wundt speaking of this difficult distinction says: "Psychologists are accustomed to define memory images as ideas which exactly reproduce some previous perception, and fancy images as ideas consisting of a combination of elements taken from a whole number of perceptions. Now memory images in the sense of this definition simply do not exist.... Try, for instance, to draw from memory some landscape picture which you have only once seen, and then compare your copy with the original. You will expect to find plenty of mistakes and omissions; but you will also invariably find that you have put in a great deal which was not in the original, but which comes from landscape pictures which you have seen somewhere else."

While we generally speak of Representation picturing the recollected percepts, still, we must not make the mistake of supposing that it is concerned with, or limited to, only mental pictures. We are able to represent not only visual percepts but also sounds, smells, tastes or feelings, often so vividly that they appear as almost actually existent. We may also even represent, symbolically the processes of reasoning, mathematical operations, etc. In short nearly, if not all experiences which are possible in Presentation are also possible in Representation.

The phase of Representation, in the processes of Memory, is of course subject to the general laws of the Cultivation of Memory which we have stated in detail in our previous volume on that subject. But there are some special points of development and cultivation which may be considered briefly in this place. In the first place the importance of Attention and clear Perception, as necessary precedents for clear Representation, may be emphasized. In order to form clear mental images of a thing we must have perceived it clearly in the first place. The advice regarding the use of the Attention and Perception given in preceding chapters need not be repeated here, but special attention should be directed toward them in connection with the processes of Representation. If we wish to cultivate the Representative faculties, we must begin by cultivating the Presentative faculties.

Then again we must remember what we have said elsewhere about the facts of development through (1) Use; and (2) Nourishment, in all mental faculties. We must begin to use the faculties of Representation in order to exercise them. We must give them nourishment in the shape of objects of mental food. That is to say we must furnish these faculties with materials with which they may grow and develop, and with exercise in order to strengthen the mental-muscle and also to give the faculties the opportunity to "acquire the knack." The exercises and methods recommended in our chapter on Perception will furnish good material for the Representative faculties' growing requirements. By perceiving the details of things, one is able to reproduce clear mental images of them. In studying an object, always carry in your mind the fact that you wish to reproduce it in your mind later. In fact, if you have the opportunity, let your mind "repeat it to itself" as soon as possible after the actual occurrence and experience. Just as you often murmur to yourself, or else write down, the name of a person or place which you have just heard, in order that you may recollect it the better thereafter, so it will be well for you to "mentally repeat" to yourself the experiences upon which you wish to exercise your Representative faculties.

As to the matter of development and cultivation by Use, we would advise that you begin gradually to train your mind to reproduce the experiences of the day or week or month, at intervals, until you feel that you are developing a new power in that direction. Tonight, if you try you will find that you can reproduce but a very small part of today's happenings with any degree of clearness. How clearly can you image the places you have been, the appearances of the people you have met, the various details of persons and things which you perceived during the experiences of the day? Not very clearly, we dare say. Try again, and you will find that you will be able to add new details. Keep it up until you feel tired or think that you have exhausted all the possibilities of the task. Tomorrow, try it again, and you will find that the second day's experiences are more clearly reproduced in your mind. Each day should find you a little more advanced, until you get to a place where the normal degree of power is attained, when the advance will be slower.

Then, at the end of the week, review its experiences. Do the same the following week. At the end of the month, take a hasty mental trip over the month's experiences. And so on. Exercise, in moderation, along these lines will work wonders for you. Not only will it develop the Representation, but your powers of observation and your general memory will be found to be improved. And, moreover, in "chewing the mental cud" you will think of many things of interest and importance in connection with your work, etc., and your general mental efficiency will be increased for the faculties of the mind are interdependent and share benefits with each other.

CHAPTER VIII.

ABSTRACTION

As we have seen, the first stage or step in the process of Thought is that called Perception, which we have considered in the preceding chapter. Perception, as we have seen, is the process by which we gain our first knowledge of the external world as reported to us by the channels of sense. The Perceptive faculties interpret the material which is presented to us by the senses. Following upon Perception we find the processes resulting from the exercise of the group of faculties which are classified under the general head of Understanding.

Understanding is the faculty, or faculties, of the mind by means of which we intelligently examine and compare the various percepts, either separating them by analysis, or else combining them by synthesis, or both, and thus securing our general ideas, principles, laws, classes, etc. There are several sub-phases of Understanding which are known to psychologists and logicians as: (1) Abstraction; (2) Conception or Generalization; (3) Judgment, and (4) Reasoning, respectively. In this chapter we shall consider the first of these sub-phases or steps of Understanding, which is known as "Abstraction."

Abstraction is that faculty of the mind by which we abstract or "draw off," and then consider apart, the particular qualities, properties, or attributes of an object, and thus are able to consider them as "things" or objects of thought. In order to form concepts or general ideas, from our percepts or particular ideas, we must consider and examine two common points or qualities which go to make up differences and resemblances. The special examination or consideration of these common points or qualities result in the exercise of Abstraction. In the process of Abstraction we mentally "draw away" a quality of an object and then consider it as a distinct object of thought. Thus in considering a flower we may abstract its qualities of fragrance, color, shape, etc., and think of these as things independent of the flower itself from which they were derived. We think of redness, fragrance, etc., not only in connection with the particular flower but as general qualities. Thus the qualities of redness, sweetness, hardness, softness, etc., lead us to the abstract terms, red, sweet, hard, soft, etc. In the same way courage, cowardice, virtue, vice, love, hate, etc., are abstract terms. No one ever saw one of these things—they are known only in connection with objects, or else as "abstract terms" in the processes of Thought. They may be known as qualities, and expressed as predicates; or they may be considered as abstract things and expressed as nouns.

In the general process of Abstraction we first draw off and set aside all the qualities which are not common to the general class under consideration, for the concept or general idea must comprise only the qualities common to its class. Thus in the case of the general idea of horse, size and color must be abstracted as non-essentials, for horses are of various colors and sizes. But on the other hand, there are certain qualities which are common to all horses, and these must be abstracted and used in making up the concept or general idea.

So, you see, in general Abstraction we form two classes: (1) the unlike and not-general qualities; and (2) the like or common qualities. As Halleck says: "In the process of Abstraction, we draw our attention away from a mass of confusing details, unimportant at the time, and attend only to qualities common to the class. Abstraction is little else than centering the power of attention on some qualities to the exclusion of others.... While we are forming concepts, we abstract or draw off certain qualities, either to leave them out of view or to consider them by themselves. Our dictionaries contain such words as purity, whiteness, sweetness, industry, courage, etc. No one ever touched, tasted, smelled, heard, or saw purity or courage. We do not, therefore, gain our knowledge of these through the senses. We have seen pure persons, pure snow, pure honey; we have breathed pure air, tasted pure coffee. From all these different objects we have abstracted the only like quality, the quality of being pure. We then say we have an idea of purity, and that idea is an abstract one. It exists only in the mind which formed it. No one ever saw whiteness. He may have seen white clouds, snow, cloth, blossoms, houses, paper, horses, but he never saw whiteness by itself. He simply abstracted that quality from various white objects."

In Abstraction we may either (1) abstract a quality and set it aside and apart from the other qualities under consideration, as being non-essential and not necessary; or we may (2) abstract a quality and hold it in the mind as essential and necessary for the concept which we are forming. Likewise, we may abstract (1) all the qualities of an object except one, and set them aside that we may consider the one quality by itself; or we may (2) abstract the one particular quality and consider it to the exclusion of all its associated qualities. In all of these aspects we have the same underlying process of considering a quality apart from its object, and apart from its associated qualities. The mind more commonly operates in the direction of abstracting one quality and viewing it apart from object and associated qualities.

The importance of correct powers of Abstraction is seen when we realize that all concepts or general ideas are but combinations of abstract qualities or ideas. As Halleck says: "The difference between an abstract idea and a concept is that a concept may consist of a bundle of abstract ideas. If the class contains more than one common quality, so must the concept; it must contain as many of these abstracted qualities as are common to the class. The concept of the class whale would embody a large number of such qualities." As Brooks says: "If we could not abstract, we could not generalize, for abstraction is a condition of generalization." The last-mentioned authority also cleverly states the idea as follows: "The products of Abstraction are abstract ideas, that is, ideas of qualities in the abstract. Such ideas are called Abstracts. Thus my idea of some particular color, or hardness, or softness, is an abstract. Abstract ideas have been wittily called 'the ghosts of departed qualities.' They may more appropriately be regarded as the spirits of which the objects from which they are derived are the bodies. In other words, they are, figuratively speaking, 'the disembodied spirits of material things.'"

The cultivation of the faculty of Abstraction depends very materially, in the first place, upon the exercise of Attention and Perception. Mill holds that Abstraction is primarily a result of Attention. Others hold that it is merely the mental process by which the attention is directed exclusively to the consideration of one of several qualities, properties, attributes, parts, etc. Hamilton says: "Attention and Abstraction then are only the same process viewed in different relations. They are, as it were, the positive and negative poles of the same act." The cultivation of Attention is really a part of the process of the cultivation of the faculty of Abstraction. Unless the Attention be directed toward the object and its qualities we will be unable to perceive, set aside, and separately consider the abstract quality contained within it. In this process, as indeed in all other mental processes, Attention is a prerequisite. Therefore, here, as in many other places, we say to you: "Begin by cultivating Attention."

Moreover, the cultivation of the faculty of Abstraction depends materially upon the cultivation of Perception. Not only must we sense the existence of the various qualities in an object, but we must also perceive them in consciousness, just as we perceive the object itself. In fact, the perception of the object is merely a perception of its various qualities, attributes and properties, for the object itself is merely a composite of these abstract things, at least so far as its perception in consciousness is concerned. Try to think of a horse, without considering its qualities, attributes and properties, and the result is merely an abstract horse—something which belongs to the realm of unreality. Try to think of a rose without considering its color, odor, shape, size, response to touch, etc., and you have simply an ideal rose which when analyzed is seen to be a nothing. Take away the qualities, properties and attributes of anything, and you have left merely a name, or else a transcendental, idealistic, something apart from our world of sense knowledge. Thus it follows that in order to know the qualities of a thing in order to classify it, or to form a general idea of it, we must use the Perception in order to interpret or translate the sense-impressions we have received regarding them. Consequently the greater our power of Perception the greater must be the possibility of our power of Abstraction.

Beyond the cultivation, use and exercise of the Attention and the Perception, there are but few practical methods for cultivating the faculty of Abstraction. Of course, exercise of the faculty will develop it; and the furnishing of material for its activities will give it the "nourishment" of which we have spoken elsewhere. Practice in distinguishing the various qualities, attributes and properties of objects will give a valuable training to the faculty.

Let the student take any object and endeavor to analyze it into its abstract qualities, etc. Let him try to discover qualities hidden from first sight. Let him make a list of these qualities, and write them down; then try to add to the list. Two or more students engaging in a friendly rivalry will stimulate the efforts of each other. In children the exercise may be treated as a game. Analysis of objects into their component qualities, attributes and qualities—the effort to extract as many adjectives applicable to the object—this is the first step. The second step consists in transforming these adjectives into their corresponding nouns. As for instance, in a rose we perceive the qualities which we call "redness," "fragrance," etc. We speak of the rose as being "red" or "fragrant"—then we think of "redness," or "fragrance" as abstract qualities, or things, which we express as nouns. Exercise and practice along these lines will tend to cultivate the faculty of Abstraction. By knowing qualities, we know the things possessing them.

CHAPTER IX.

ASSOCIATION OF IDEAS

Having formed general ideas, or Concepts, it is important that we associate them with other general ideas. In order to fully understand a general idea we must know its associations and relations. The greater the known associations or relations of an idea, the greater is our degree of understanding of that idea. If we simply know many thousands of separated general ideas, without also knowing their associations and relations, we are in almost as difficult a position as if we merely knew thousands of individual percepts without being able to classify them in general concepts. It is necessary to develop the faculty of associating ideas into groups, according to their relations, just as we group particular ideas in classes. The difference, however, is that these group-ideas do not form classes of a genus, but depend solely upon associations of several kinds, as we shall see in a moment.

Halleck says: "All ideas have certain definite associations with other ideas, and they come up in groups. There is always an association between our ideas, although there are cases when we cannot trace it.... Even when we find no association between our ideas, we may be sure that it exists.... An idea, then, never appears in consciousness unless there is a definite reason why this idea should appear in preference to others." Brooks says: "One idea or feeling in the mind calls up some other idea or feeling with which it is in some way related. Our ideas seem, as it were, to be tied together by the invisible thread of association, so that as one comes out of unconsciousness, it draws another with it. Thoughts seem to exist somewhat in clusters like the grapes of a bunch, so that in bringing out one, we bring the entire cluster with it. The law of association is thus the tie, the thread, the golden link by which our thoughts are united in an act of reproduction."

The majority of writers confine their consideration of Association of Ideas to its relation to Memory. It is true that the Laws of Association play an important part in Memory Culture, but Association of Ideas also form an important part of the general subject of Thought-Culture, and especially in the phase of the latter devoted to the development of the Understanding. The best authorities agree upon this idea and state it positively. Ribot says: "The most fundamental law which regulates psychological phenomena is the Law of Association. In its comprehensive character it is comparable to the law of attraction in the physical world." Mill says: "That which the law of gravitation is to astronomy, that which the elementary properties of the tissues are to physiology, the Law of Association of Ideas is to psychology."

There are two general principles, or laws, operative in the processes of Association of Ideas, known as (1) Association by Contiguity; and (2) Association by Similarity, respectively.

Association by Contiguity manifests particularly in the processes of memory. In its two phases of (1) Contiguity of Time; and (2) Contiguity of Space, respectively, it brings together before the field of consciousness ideas associated with each by reason of their time or space relations. Thus, if we remember a certain thing, we find it easy to remember things which occurred immediately before, or immediately after that particular thing. Verbal memory depends largely upon the contiguity of time, as for instance, our ability to repeat a poem, or passage from a book, if we can recall the first words thereof. Children often possess this form of memory to a surprising degree; and adults with only a limited degree of understanding may repeat freely long extracts from speeches they have heard, or even arbitrary jumbles of words. Visual memory depends largely upon contiguity of space, as for instance our ability to recall the details of scenes, when starting from a given point. In both of these forms of association by contiguity the mental operation is akin to that of unwinding a ball of yarn, the ideas, thus associated in the sequence of time or place, following each other into the field of consciousness. Association by Contiguity, while important in itself, properly belongs to the general subject of Memory, and as we have considered it in the volume of this series devoted to the last mentioned subject, we shall not speak of it further here.

Association by Similarity, however, possesses a special interest to students of the particular subject of the culture of the Understanding. If we were compelled to rely upon the association of contiguity for our understanding of things, we would understand a thing merely in its relations to that which went before or came after it; or by the things which were near it in space—we would have to unwind the mental ball of time and space relations in order to bring into consciousness the associated relations of anything. The Association of Similarity, however, remedies this defect, and gives us a higher and broader association. Speaking of Association of Similarity, Kay says: "It is of the utmost importance to us in forming a judgment of things, or in determining upon a particular line of conduct, to be able to bring together before the mind a number of instances of a similar kind, recent or long past, which may aid us in coming to a right determination. Thus, we may judge of the nature or quality of an article, and obtain light and leading in regard to any subject that may be before us. In this way we arrange and classify and reason by induction. This is known as rational or philosophical association."

Halleck says: "An eminent philosopher has said that man is completely at the mercy of the association of his ideas. Every new object is seen in the light of its associated ideas.... It is not the business of the psychologist to state what power the association of ideas ought to have. It is for him to ascertain what power it does have. When we think of the bigotry of past ages, of the stake for the martyr and the stoning of witches, we can realize the force of Prof. Ziehen's statement: 'We cannot think as we will, but we must think as just those associations which happen to be present prescribe.' While this is not literally true, it may serve to emphasize a deflecting factor which is usually underestimated."

Locke says: "The connection in our minds of ideas, in themselves loose and independent of one another, has such an influence, and is of so great force, to set us awry in our actions, as well moral as natural, passions, reasonings, and notions themselves, that, perhaps, there is not any one thing that deserves more to be looked after." Stewart says: "The bulk of mankind, being but little accustomed to reflect and to generalize, associate their ideas chiefly according to their more obvious relations, and above all to the casual relations arising from contiguity in time and place; whereas, in the mind of a philosopher ideas are commonly associated according to those relations which are brought to light in consequence of particular efforts of attention, such as the relations of cause and effect, or of premises and conclusion. Hence, it must necessarily happen that when he has occasion to apply to use his acquired knowledge, time and reflection will be requisite to enable him to recollect it."

This Association by Similarity, or the "rational and philosophical association of ideas," may be developed and cultivated by a little care and work. The first principle is that of learning the true relations of an idea—its various logical associations. Perhaps the easiest and best method is that adopted and practiced by Socrates, the old Greek philosopher, often called "the Socratic method"—the Method of Questioning. By questioning oneself, or others, regarding a thing, the mind of the person answering tends to unfold its stores of information, and to make new and true associations. Kays says: "Socrates, Plato, and others among the ancients and some moderns, have been masters of this art. The principle of asking questions and obtaining answers to them may be said to characterize all intellectual effort.... The great thing is to ask the right questions, and to obtain the right answers." Meiklejohn says: "This art of questioning possessed by Dr. Hodgson was something wonderful and unique, and was to the minds of most of his pupils a truly obstetric art. He told them little or nothing, but showed them how to find out for themselves. 'The Socratic method,' he said, 'is the true one, especially with the young.'"

But this questioning must be done logically, and orderly, and not in a haphazard way. As Fitch says: "In proposing questions it is very necessary to keep in view the importance of arranging them in the exact order in which the subject would naturally develop itself in the mind of a logical and systematic thinker." A number of systems have been formulated by different writers on the subject, all of which have much merit. The following System of Analysis, designed for the use of students desiring to acquire correct associations, was given in the volume of this series, entitled "Memory," and is reproduced here because it is peculiarly adapted to the cultivation and development of the faculty of discovering and forming correct associations and relations between ideas: