Pedagogics as a System

by Karl Rosenkranz

The animal is a preservation of individuality as regards space. He returns into himself in the form of feeling or sensibility; but as regards time, it is not so—feeling being limited to the present. Without a higher activity than feeling, there is no continuity of individuality in the animal any more than in the plant. Each new moment is a new beginning to a being that has feeling, but not memory.

Thus the individuality of mere feeling, although a far more perfect realization of individuality than that found in plant life, is yet, after all, not a continuous individuality for itself, but only for the species.

In spite of the ideal self-activity which appertains to feeling, even in sense-perception, only the species lives in the animal and the individual dies, unless there be higher forms of activity.

IV.

Representation is the next form above sense-perception. The lowest phase of representation is recollection, which simply repeats for itself a former sense-perception or series of sense-perceptions; in representation the mind is free as regards external impressions; it does not require the presence of the object, but recalls it without its own time and place; fancy and imagination are next higher than recollection, because the mind not only recalls images, but makes new combinations of them, or creates them altogether; attention is the appearance of the will in the intellect; with attention begins the separation of the transient from the variable in perception; memory is the highest form of representation; memory deals with general forms—not mere images of experience, but general types of objects of perception; memory, in this sense, is productive as well as reproductive; with memory arises language.

Here we pass over to the consideration of higher forms of intellect and will.

While mere sensation, as such, acts only in the presence of the object—reproducing (ideally), it is true, the external object, the faculty of representation is a higher form of self-activity (or of reaction against surrounding conditions), because it can recall, at its own pleasure, the ideal object. Here is the beginning of emancipation from the limitations of time.

The self-activity of representation can summon before it the object that is no longer present to it. Hence its activity is now a double one, for it can seize not only what is now and here immediately before it, but it can compare this present object with the past, and identify or distinguish between the two. Thus recollection or representation may become memory.

As memory, the mind achieves a form of activity far above that of sense-perception or mere recollection. It must be noted carefully that mere recollection or representation, although it holds fast the perception in time (making it permanent), does not necessarily constitute an activity completely emancipated from time, nor indeed very far advanced towards it. It is only the beginning of such emancipation. For mere recollection stands in the presence of the special object of sense-perception; although the object is no longer present to the senses (or to mere feeling), yet the image is present to the representative perception, and is just as much a particular here and now as the object of sense-perception. There intervenes a new activity on the part of the soul before it arrives at memory. Recollection is not memory, but it is the activity which grows into it by the aid of the activity of attention.