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Sentences for "cognition "
Further, when I speak of the cognition or judgment that ‘X ought to be done’-in the stricter ethical sense of the term ought[37]-as a ‘dictate’ or ‘precept’ of reason to the persons to whom it relates, I imply that in rational beings as such this cognition gives an impulse or motive to action: though in human beings, of course, this is only one motive among others which are liable to conflict with it, and is not always-perhaps not usually-a predominant motive.
Again, if one conceives the dictating Reason-whatever its dictates may be-as external to oneself, the cognition of rightness is accompanied by a sentiment of Reverence for Authority; which may by some be conceived impersonally, but is more commonly regarded as the authority of a supreme Person, so that the sentiment blends with the affections normally excited by persons in different relations, and becomes Religious.
There are, no doubt, important differences in the moral value and efficacy of these different emotions, to which I shall hereafter call attention; but their primary practical effect does not appear to vary so long as the cognition of rightness remains unchanged.
[71] These cognitions are normally accompanied by emotions of various kinds, known as “moral sentiments”: but an ethical judgment cannot be explained as affirming merely the existence of such a sentiment: indeed it is an essential characteristic of a moral feeling that it is bound up with an apparent cognition of something more than mere feeling.
The answer seems to be that the mere consciousness of a present feeling-apart from any distinct representative elements-cannot diminish the feeling of which it is an indispensable and inseparable condition:[140] but in introspective cognition we go beyond the present feeling, comparing and classifying it with remembered or imagined feelings; and the effort of representing and comparing these other feelings tends to decrease the mere presentative consciousness of the actual pleasure.
It must, I think, be admitted that the exact cognition of the place of each kind of feeling in a scale of desirability, measured positively and negatively from a zero of perfect indifference, is at best an ideal to which we can never tell how closely we approximate.
’ I see no reason to believe that the ‘original’ element of our moral cognition can be ascertained; but if it could, I see no reason to hold that it would be especially free from error.
At first sight, the perception of the right end may seem not to be voluntary any more than the cognition of any other kind of truth; and though in most cases the attainment of truth requires voluntary effort, still we do not generally think it possible for any man, by this alone, to attain even approximately the right solution of a difficult intellectual problem.
It is often said, however, that the cognition of Moral truth depends largely upon the ‘heart,’ that is, upon a certain condition of our desires and other emotions: and it would seem to be on this view that Wisdom is regarded as a Virtue; and we may admit it as such, according to the definition before given, so far as this condition of feeling is attainable at will.
Still, on closer scrutiny, there hardly seems to be agreement as to the right emotional conditions of the cognition of ends: as some would say that prayer or ardent aspiration produced the most favourable state, while others would urge that emotional excitement[234] is likely to perturb the judgment, and would say that we need for right apprehension rather tranquillity of feeling: and some would contend that a complete suppression of selfish impulses was the essential condition, while others would regard this as chimerical and impossible, or, if possible, a plain misdirection of effort.
I think, however, that when we reflect on a cognition as a transient fact of an individual’s psychical experience,-distinguishing it on the one hand from the feeling that normally accompanies it, and on the other hand from that relation of the knowing mind to the object known which is implied in the term “true” or “valid cognition”[305]-it is seen to be an element of consciousness quite neutral in respect of desirability: and the same may be said of Volitions, when we abstract from their concomitant feelings, and their relation to an objective norm or ideal, as well as from all their consequences.
[399] It is no doubt true that in ordinary thought certain states of consciousness-such as Cognition of Truth, Contemplation of Beauty, Volition to realise Freedom or Virtue-are sometimes judged to be preferable on other grounds than their pleasantness: but the general explanation of this seems to be (as was suggested in Book ii.
Here, on my view, the real object of preference is not the consciousness of knowing truth, considered merely as consciousness,-the element of pleasure or satisfaction in this being more than outweighed by the concomitant pain,-but the relation between the mind and something else, which, as the very notion of ‘truth’ implies, is whatever it is independently of our cognition of it, and which I therefore call objective.
Still, it may be said that this is merely a question of definition: that we may take ‘conscious life’ in a wide sense, so as to include the objective relations of the conscious being implied in our notions of Virtue, Truth, Beauty, Freedom; and that from this point of view we may regard cognition of Truth, contemplation of Beauty, Free or Virtuous action, as in some measure preferable alternatives to Pleasure or Happiness-even though we admit that Happiness must be included as a part of Ultimate Good.
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