The Story of the Mind

by James Mark Baldwin

These names are still convenient, however, and it may serve to make the subject clear, as well as to inform the reader of the meaning of these terms, to show how they all refer to this one kind of mental action.

The case of the orange illustrates what is usually called Perception. It is the case in which the result is the knowledge of an actual object in the outside world. When the same process goes on after the actual object has been removed it is Memory. When it goes on again in a way which is not controlled by reference to such an outside object—usually it is a little fantastic, as in dreams or fancy, but often it is useful as being so well done as to anticipate what is really true in the outside world—then it is Imagination. If it is actually untrue, but still believed in, we call it Illusion or Hallucination. When it uses mere symbols, such as words, gestures, writing, etc., to stand for whole groups of things, it is Thinking or Reasoning. So we may say that what the mind arrives at through this its one great way of acting, no matter which of these forms it takes on, except in the cases in which it is not true in its results to the realities, is Knowledge.

Thus we see that the terms and faculties of the older psychology can be arranged under this doctrine of Apperception without the necessity of thinking of the mind as doing more than the one thing. It simply groups and combines its material in different ways and in ever higher degrees of complexity.

Apperception, then, is the one principle of mental activity on the side of its reception and treatment of the materials of experience.

There is another term very current in psychology by which this same process is sometimes indicated: the phrase Association of Ideas. This designates the fact that when two things have been perceived or thought of together, they tend to come up together in the mind in the future; and when a thing has been perceived which resembles another, or is contrasted with it, they tend to recall each other in the same way. It is plain, however, that this phrase is applied to the single thoughts, sensations, or other mental materials, in their relations or connections among themselves. They are said to be "associated" with one another. This way of speaking of the mental materials, instead of speaking of the mind's activity, is convenient; and it is quite right to do so, since it is no contradiction to say that the thoughts, etc., which the mind "apperceives" remain "associated" together. From this explanation it is evident that the Association of Ideas also comes under the mental process of Apperception of which we have been speaking.

There is, however, another tendency of the mind in the treatment of its material, a tendency which shows us in actual operation the activity with which we have now become familiar. When we come to look at any particular case of apperception or association we find that the process must go on from the platform which the mind's attainments have already reached. The passing of the mental states has been likened to a stream which flows on from moment to moment with no breaks. It is so continuous that we can never say: "I will start afresh, forget the past, and be uninfluenced by my history." However we may wish this, we can never do it; for the oncoming current of the stream is just what we speak of as ourselves, and we can not avoid bringing the memories, imaginations, expectations, disappointments, etc., up to the present. So the effect which any new event or experience, happening for the first time, is to have upon us depends upon the way it fits into the current of these onflowing influences. The man I see for the first time may be so neutral to me that I pass him unregarded. But let him return after I have once remarked him, or let him resemble a man whom I know, or let him give me some reason to observe, fear, revere, think of him in any way, then he is a positive factor in my stream. He has been taken up into the flow of my mental life, and he henceforth contributes something to it.

For example, a little child, after learning to draw a man's face, with two eyes, the nose and mouth, and one ear on each side, will afterward, when told to draw a profile, still put in two eyes and affix an ear to each side. The drift of mental habit tells on the new result and he can not escape it.

He will still put in the two eyes and two ears when he has before him a copy showing only one ear and neither eye.

In all such cases the new is said to be Assimilated to the old. The customary figure for man in the child's memory assimilates the materials of the new copy set before him.

Now this tendency is universal. The mind must assimilate its new material as much as possible, thus making the old stand for the new. Otherwise there would be no containing the fragmentary details which we should have to remember and handle. Furthermore, it is through this tendency that we go on to form the great classes of objects—such as man, animal, virtue—into which numbers of similar details are put, and which we call General Notions or Concepts.