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particular end in the meaning which he bestows on the word Imagination. Imagination is with him, not the name of a train having merely new combinations, but of a train having new combinations, and those destined to some end. But this is not more the character of the trains which belong to the painter and the poet, as his language appears to imply, than it is of the lawyer, or the metaphysician; or, indeed, the professors of many of the vulgar arts; the tailor, for example, and the mantua-maker.



"Dans l'ordre historique, la philosophie transcendante a dévancé la philosophie élémentaire. Il ne faut point s'en étonner; les grandes problèmes de la métaphysique et de la morale se présentent à l'homme, dans l'enfance même de son intelligence, avec une grandeur et une obscurité qui le séduisent et qui l'attirent. L'homme, qui se sent fait pour connoître, court d'abord à la vérité avec plus d'ardeur que de sagesse; il cherche à déviner ce qu'il ne peut comprendre, et se perd dans des conjectures absurdes ou téméraires. Les théogonies et les cosmogonies sont antérieures à la saine physique, et l'esprit humain a passé à travers toutes les agitations et les délires de la métaphysique transcendante, avant d'arriver à la psychologie."-Cousin, Frag. Philos. p. 75.

THE process by which we connect what we call the objects of our senses, and also our ideas, into certain aggregates called classes, is of too much importance not to have attracted the attention of those who have engaged in the study of mind. Yet it is doubtful, whether metaphysicians have regarded CLASSIFICATION as an original power of the mind, or have allowed that what is included under that name might be resolved into simpler elements. The term Abstraction, I think, they have

generally taken as the name of a distinct, and original, power, not susceptible of further analysis. But, in doing so, it seems (for the language of writers is too loose on this subject, to allow us the use of more affirmative terms), they have restricted the name to the power of forming such ideas as are represented by the terms, hardness, softness, length, breadth, space, and so on. And this operation they rather consider as subservient to classification, than as that operation itself. The process, however, of grouping individuals into classes, has been regarded as sufficiently mysterious. The nature of it has been the object of deep curiosity; and the erroneous opinions which were entertained of it bewildered, for many ages, the most eminent philosophers; and enfeebled the human mind.

What (it was inquired) is that which is really done by the mind, when it forms individuals into classes; separates such and such things from others, and regards them, under a certain idea of unity, as something by themselves? Why is the segregation thought of? And for what end is it made? These questions all received answers; but it was many ages before they received an answer approaching the truth; and it is only necessary to read with care the writings of Plato and of Aristotle, and of all philosophers, with very few exceptions, from theirs to the present time, to see, that a misunderstanding of the nature

of General Terms is that which chiefly perplexed them in their inquiries, and involved them in a confusion, which was inextricable, so long as those terms were unexplained.

The process in forming those classes was said to be this. The Mind leaves out of its view this, and that, and the other thing, in which individuals differ from one another; and retaining only those in which they all agree, it forms them into a class. But what is this forming of a class? What does it mean? When I form a material aggregate; when I collect a library; when I build a house; when I even raise a heap of stones; I move the things, whatever they may be, and place them, either regularly or irregularly, in a mass together. But when I form a class, I perform no operation of this sort. I touch not, nor do I in any way whatsoever act upon the individuals which I class. The proceeding is all mental. Forming a class of individuals, is a mode of regarding them. But what is meant by a mode of regarding things? This is mysterious; and is as mysteriously explained, when it is said to be the taking into view the particulars in which individuals agree. For what is there, which it is possible for the mind to take into view, in that in which individuals agree? Every colour is an individual colour, every size is an individual size, every shape is an individual shape. But things have

no individual colour in common, no individual shape in common, no individual size in common; that is to say, they have neither shape, colour, nor size in common. What, then, is it which they have in common, which the mind can take into view? Those who affirmed that it was something, could by no means tell. They substituted words for things; using vague and mystical phrases, which, when examined, meant nothing. Plato called it idea, Aristotle, ados, both, words taken from the verb to see; intimating, something as it were seen, or viewed, as we call it. At bottom, Aristotle's dos, is the same with Plato's idea, though Aristotle makes a great affair of some very trifling differences, which he creates and sets up between them. The Latins, translated both idea, and Eidos, by the same words, and were very much at a loss for one to answer the purpose; they used species, derived in like manner from a verb to see, but which, having other meanings, was ill adapted for a scientific word; they brought, therefore, another word in aid, forma, the same with igapa, derived equally from a verb signifying to see, which suited the purpose just as imperfectly as species; and as writers used both terms, according as the one or the other appeared best to correspond with their meaning, they thickened by this means the confusion.

After a time, unfortunately a long time, it began to be perceived, that what was thus represented

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