[89] Touching the comparative rapidity with which signs admit of being made to the eye and ear respectively, it may be pointed out that there is a physiological reason why the latter should have the advantage; for while the ear can distinguish successive sensations separated only by an interval of .016 sec., the eye cannot do so unless the interval is more than .047 sec. (Wundt).
[90] Encyclop. Brit., 9th ed., art. Philology.
[91] It will be remembered that in a previous chapter I argued the impossibility of estimating the reflex influence of speech upon gesture, in the case of the high development attained by the latter in man. In the text I am now considering the converse influence of gesture upon speech, and find that it is no more easy precisely to estimate. There can be no doubt, however, that the reciprocal influence must have been great in both directions, and that it must have proceeded from gesture to speech in the first instance, and afterwards, when the latter had become well developed as a system of auditory signs, from speech to gesture. More will require to be said upon this point in a future chapter.
[92] “The remark made by Tiedemann on the imperative intention of tears, is confirmed by similar observations of Charles Darwin’s. At the age of eleven weeks, in the case of one of his children, a little sooner in another, the nature of their crying changed according to whether it was produced by hunger or suffering. And this means of communication appeared to be very early placed at the service of the will. The child seemed to have learnt to cry when he wished, and to contract his features according to the occasion, so as to make known that he wanted something. This development of the will takes place towards the end of the third month.” (Perez, First Three Years of Childhood, English trans., p. 101.)
[93] Several writers of repute have habitually used the word “Judgment” in a most unwarrantable manner—Lewes, for instance, making it stand indifferently for an act of sensuous determination and an act of conceptual thought. I may, therefore, here remark that in the following analysis I shall not be concerned with any such gratuitous abuses of the term, but will understand it in the technical sense which it bears in logic and psychology. The extraordinary views which Mr. Huxley has published upon this subject I can only take to be ironical. For instance, he says:—“Ratiocination is resolvable into predication, and predication consists in marking in some way the existence, the co-existence, the succession, the likeness and unlikeness, of things or their ideas. Whatever does this, reasons; and I see no more ground for denying to it reasoning power, because it is unconscious, than I see for refusing Mr. Babbage’s engine the title of a calculating machine on the same grounds” (Critiques and Addresses, p. 281). If this statement were taken seriously, of course the answer would be that Mr. Babbage’s engine is called a calculating machine only in a metaphorical sense, seeing that it does not evolve its results by any process at all resembling, or in any way analogous to, those of a human mind. It would be an absurd misstatement to say that a machine either reasons or predicates, only because it “marks in some way the existence, the co-existence, the succession, and the likeness and unlikeness of things.” A rising barometer or a striking clock do not predicate, any more than a piece of wood, shrieking beneath a circular saw, feels. To denominate purely mechanical or unconscious action—even though it should take place in a living agent and be perfectly adjustive—reason or predication, would be to confuse physical phenomena with psychical; and, as I have shown in my previous work, even if it be supposed that the latter are mere “indices” or “shadows” of the former, still the fact of their existence must be recognized; and the processes in question have reference to them, not to their physical counterparts. It is, therefore, just as incorrect to say that a calculating machine really calculates, or predicates the result of its calculations, as it would be to say that a musical-box composes a tune because it plays a tune, or that the love of Romeo and Juliet was an isosceles triangle, because their feelings of affection, each to each, were, like the angles at the base of that figure, equal. But, as I have said, I take it that Professor Huxley must here have been writing in some ironical sense, and therefore purposely threw his criticisms into a preposterous form.
[94] The “images answering respectively to ‘a thing being,’ and ‘a thing not being,’ and to ‘at the same time’ and ‘in the same sense,’” must indeed be “vague.” How is it conceivable that “the imagination” can entertain any such “images” at all, apart from the “abstract ideas” of the “mind”? Such ideas as “a thing not being,” or “being in the same sense,” &c., belong to the sphere of conceptual thought, and cannot have any existence at all except as “abstract ideas of the mind.”
[95] Nature, August 21, 1879.
[96] The statement conveyed in this sentence I am not able to understand, and therefore will not hereafter endeavour to criticize. If it be taken literally—and I know not in what other sense to take it—we must suppose the writer to mean that “greenness” only occurs in “grass,” or, which is the same thing, that only grass is green.
[97] Lessons from Nature, pp. 226, 227.
[98] For instance, Professor Francis Bowen, of Harvard College, in an essay on The Human and Brute Mind, Princeton Review, 1880.