심리학의 원리/심리학의 원리two
심리학의 원리/심리학의 원리two
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But the experience leaves its 'unimaginable touch' on the matter of the convolutions, and the next impression which a sense-organ transmits produces a cerebral reaction in which the awakened vestige of the last impression plays its part. This pocket knows nothing else; no other part of the mind knows toothache. Simply because other relations among things are far more interesting to us and more charming than the mere rates of frequency of their time- and space-conjunctions. So far are we from not knowing (in the words of Professor Bain) "any one thing by itself, but only the difference between it and another thing," that if this were true the whole edifice of our knowledge would collapse. The physiological condition of this first sensible experience is probably nerve-currents coming in from many peripheral organs at once. This pocket, when filled, is the sensation of toothache; and must be either filled or half-filled whenever and under whatever form toothache is present to our thought, and whether much or little of the rest of the mind be filled at the same time.
Within the A lot quoted situation in the 'youthful gentleman who was born blind,' and who was 'couched' for the cataract by Mr. I should have performed golfing much more, I feel it had been absolutely one of the more intriguing and skillful modes in the sport. The rules of this development have been laid down already in Chapters XII and XIII, and practically nothing more need in this article be additional to that account. Within the earliest ancestors of ours which had toes, down to the current day, the motion in the toes need to normally have accompanied the will to move them; and below, if everywhere, habit's implications should be found. Only if you deduce a possible feeling for me from the theory, and provides it to me when and the place the speculation involves, do I start to make sure that your considered has everything to try and do with reality. But so long as he has not felt the blueness, nor I the toothache, our information, broad as it is, of these realities, are going to be hollow and inadequate. Youth, fantastic my Good friend, you undoubtedly require When foes in beat sorely push you; When lovely maids, in fond wish, Hang on the bosom and caress you; When within the difficult-received goal the wreath Beckons afar, the race awaiting; When, right after dancing out your breath, You pass the night in dissipating:-- But that common harp with soul To Participate in,--with grace and Daring expression, And toward a self-erected purpose To walk with lots of a sweet digression,-- This, aged Sirs, belongs to you, And we no much less revere you for that rationale: Age childish helps make, they are saying, but 'tis not correct; We are only legitimate young children continue to, in Age's season!
A blind person on entering a house or room immediately receives, from the reverberations of his voice and steps, an impression of its dimensions, and to a certain extent of its arrangement. And the doctrine of relativity, not proved by these facts, is flatly disproved by other facts even more patent. Sensations, then, first make us acquainted with innumerable things, and then are replaced by thoughts which know the same things in altogether other ways. There are realities and there are 'states of mind,' and the latter know the former; and it is just as wonderful for a state of mind to be a 'sensation' and know a simple pain as for it to be a thought and know a system of related things. They can never show him what light is in its 'first intention'; and the loss of that sensible knowledge no book-learning can replace. Thunder, the rain falling on the skylight, and especially the long-drawn note of a pipe or trumpet, threw him into such agitation us to cause a sudden affection of the digestive organs, and it became expedient to keep him at a distance. Is't not his heart's accord, urged outward far and dim, To wind the world in unison with him?
But Professor Bain would not signify severely what he suggests, and we want devote no extra time on this vague and well-liked kind of the doctrine. Mr. Lewes offers the next suggestions: "The English reader would Possibly greatest triumph who should first study Dr. Anster's amazing paraphrase, and afterwards diligently go through Hayward's prose translation." This is singularly at variance Using the see he has just expressed. The person thinks that he has misplaced, but actually he has acquired. And also the Universe which he afterwards involves know is nothing at all but an amplification and an implication of that very first easy germ which, by accretion over the one particular hand and intussusception on the other, has grown so significant and complex and articulate that its initially estate is unrememberable. Repeatedly we experience it and greet it as precisely the same genuine product while in the universe. Shut the eyes and roll them, and you will without having approach to accuracy inform the outer object which shall initially be noticed if you open up them yet again. When the item by transferring changes its relations to the attention the feeling excited by its picture even on precisely the same retinal area will become so fluctuating that we close by ascribing no complete import whatever for the retinal Area-emotion which at any instant we could receive.
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