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John Bascom - Creator of Science of Mind - progenitor of New Thought

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Serving New Thought is pleased to present

John Bascom's

Science of Mind

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Introduction - Intellect - Mental Science's Divisions - Intellect's Divisions and Perceptions - The Understanding - The Reason - The Dynamics of the Intellect - Physical Feelings - Intellectual Feelings - Spiritual Feelings - Dynamics of Feelings - The Will - The Nervous System - Nervous System of Man - Executive Volition - Primary Volition, or Choice - Dynamics of the Will and the Mind - The Relations of the Systems Here Offered to Prevalent Forms of Philosophy - Index - Contents -


which can be imagined, and that inconceivable which does not respond to this faculty, is a frequent and deceptive one. As the imagination deals only with the phenomenal, to say that a thing is inconceivable, is only to say, that it is not of a phenomenal character, not presentable in its essence under a phenomenal form. This may very well be, and yet the idea be one that is to find acceptance. It may be offered and urged as one that is not phenomenal, but is of a direct, intuitive character. To say of such an idea, that it is inconceivable, is simply to restate what is avowed, indeed insisted on, concerning it. It is the essential character of an inner intuition, that it should not be an object of experience, and therefore not capable in the fancy of assuming this form. In this sense of the word, the truth of a judgment even is inconceivable. The act of judging is conceivable, the objects to which it pertains are conceivable, but the truth itself of the judgment is inconceivable. If it wore so, we should require no judgment. The act of conceiving or imagining, would be sufficient, and would include in itself the entire process of reaching the truth. The judgment is superadded to the imagination for the very reason that new matter is and may be amenable to it. Not to be able to conceive a thing is simply not to be able to imagine it, and the field of imagination is, in the outset, put down by us as a limited one. When, therefore we are by claim and concession talking of that outside of this field, the assertion disproves nothing, that the subject is inconceivable. Of course it is; if it had not been, we should not have offered it as an intuitive notion, a necessary and universal idea, but as conforming to our observation. The true stroke of overthrow directed against such notions as that of liberty, of the infinite, would be that they are conceivable, and therefore of a phenomenal character, not deeper nor more necessary. To say of such ideas, that they are

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