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

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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 -

words independent of the training which leads to it, is essential to it, though not to the very act of judging. The belief which identifies comparison and judgment must make the notion of time derivable from a number of sensations; something in the sensations themselves, rendered discernible and comprehensible by repetition. It would thus follow that a single sensation could not be made the occasion of a judgment, since there is in it no opportunity for comparison. It is a unit. The mind has nothing to bring to it, and it abides barren in the organ of sense alone. The feeling could then no more be said to exist, than it could be said to be unusually intense, since both assertions are alike relative. How Hamilton, who has given his authority to a statement so alien to the intuitive philosophy, would dispose of the fact, that the mind puts a single perception in the form of a judgment, a point he especially insists on, going so far as to say, that perception necessarily involves judgment, is not evident. In the first act of perception, there is no material present to the mind, between which to institute the comparison said to be involved in the judgment, itself involved in the perception. To initiate such a movement Hamilton would be compelled to make his comparison between the pain and the idea of number, the idea of time, the idea of space, the idea of existence, and affirm at this point a resemblance, a complete abuse of the word comparison. The objects compared are unlike in kind, belong to alien fields, and do not admit the notion of similar and dissimilar. In fact they must admit similarity if either, since the two are coupled in a conjunctive judgment. Only as we regard the time, the unity, the existence, as in some way in and a part of the sensation, and also in and a part of the other sensations present to the memory, can we make these judgments examples of comparison. That these ideas cannot be thus directly discovered

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