CHAPTER XIII

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DISCRIMINATION AND COMPARISON.

It is matter of popular observation that some men have sharper senses than others, and that some have acuter minds and are able to 'split hairs' and see two shades of meaning where the majority see but one. Locke long ago set apart the faculty of discrimination as one in which men differ individually. What he wrote is good enough to quote as an introduction to this chapter:

"Another faculty we may take notice of in our minds is that of discerning and distinguishing between the several ideas it has. It is not enough to have a confused perception of something in general: unless the mind had a distinct perception of different objects and their qualities, it would be capable of very little knowledge; though the bodies that affect us were as busy about us as they are now, and the mind were continually employed in thinking. On this faculty of distinguishing one thing from another depends the evidence and certainty of several even very general propositions, which have passed for innate truths; because men, overlooking the true cause why those propositions find universal assent, impute it wholly to native uniform impressions; whereas it in truth depends upon this clear discerning faculty of the mind, whereby it perceives two ideas to be the same or different. But of this more hereafter?

"How much the imperfection of accurately discriminating ideas one from another lies either in the dulness or faults of the organs of sense, or want of acuteness, exercise, or attention in the understanding, or hastiness and precipitancy natural to some tempers, I will not here examine: it suffices to take notice that this is one of the operations that the mind may reflect on and observe in itself. It is of that consequence to its other knowledge, that so far as this faculty is in itself dull, or not rightly made use of for the distinguishing one thing from another, so far our notions are confused, and our reason and judgment disturbed or misled. If in having our ideas in the memory ready at hand consists quickness of parts; in this of having them unconfused, and being able nicely to distinguish one thing from another where there is but the least difference, consists in a great measure the exactness of judgment and clearness of reason which is to be observed in one man above another. And hence, perhaps, may be given some reason of that common observation,--that men who have a great deal of wit and prompt memories have not always the clearest judgment or deepest reason. For, wit lying most in the assemblage of ideas, and putting those together with quickness and variety wherein can be found any resemblance or congruity, thereby to make up pleasant pictures and agreeable visions in the fancy; judgment, on the contrary, lies quite on the other side, in separating carefully one from another ideas wherein can be found the least difference, thereby to avoid being misled by similitude and by affinity to take one thing for another. This is a way of proceeding quite contrary to metaphor and allusion, wherein for the most part lies that entertainment and pleasantry of wit which strikes so lively on the fancy, and therefore, so acceptable to all people because its beauty appears at first sight, and there is required no labor of thought to examine what truth or reason there is in it."[406]

But Locke's descendants have been slow to enter into the path whose fruitfulness was thus pointed out by their master, and have so neglected the study of discrimination that one might almost say that the classic English psychologists have, as a school, hardly recognized it to exist. 'Association' has proved itself in their hands the one all-absorbing power of the mind. Dr. Martineau, in his review of Bain, makes some very weighty remarks on this onesidedness of the Lockian school. Our mental history, says he, is, in its view,

"a perpetual formation of new compounds: and the words 'association,' 'cohesion,' 'fusion,' 'indissoluble connection,' all express the change from plurality of data to some unity of result. An explanation of the process therefore requires two things: a true enumeration of the primary constituents, and a correct statement of their laws of combination: just as, in chemistry, we are furnished with a list of the simple elements, and the with then principles of their synthesis. Now the latter of these two conditions we find satisfied by the association-psychologists: but not the former. They are not agreed upon their catalogue of elements, or the marks by which they may know the simple from the compound. The psychologic unit is not fixed; that which is called one impression by Hartley is treated as half-a-dozen or more by Mill: and the tendency of the modern teachers on this point is to recede more and more from the better-chosen track of their master. Hartley, for example, regarded the whole present effect upon us of any single object--say, an orange--as a single sensation; and the whole vestige it left behind, as a single 'idea of sensation.' His modern disciples, on the other hand, consider this same effect as an aggregate from a plurality of sensations, and the ideal trace it leaves as highly compound. 'The idea of an object,' instead of being an elementary starting-point with them, is one of the elaborate results of repetition and experience; and is continually adduced as remarkably illustrating the fusing power of habitual association. Thus James Mill observes:

"'It is to this great law of association that we trace the formation of our ideas of what we call external objects; that is, the ideas of a certain number of sensations, received together so frequently that they coalesce as it were, and are spoken of under the idea of unity. Hence, what we call the idea of a tree, the idea of a stone, the idea of a horse, the idea of a man. In using the names, tree, horse, man, the names of what I call objects, I am referring, and can be referring, only to my own sensations; in fact, therefore, only naming a certain number of sensations regarded as in a particular state of combination, that is, concomitance. Particular sensations of sight, of touch, of the muscles, are the sensations to the ideas of which, color, extension, roughness, hardness, smoothness, taste, smell, so coalescing as to appear one idea, I give the name of the idea of a tree.'[407]

"To precisely the same effect Mr. Bain remarks:

"'External objects usually affect us through a plurality of senses. The pebble on the sea-shore is pictured on the eye as form and color. We take it up in the hand and repeat the impression of form, with the additional feeling of touch. Knock two together, and there is a characteristic sound. To preserve the impression of an object of this kind, there must be an association of all these different effects. Such association, when matured and firm, is our idea, our intellectual grasp of the pebble. Passing to the organic world, and plucking a rose, we have the same effects of form to the eye and hand, color and touch, with new effects of odor and taste. A certain time is requisite for the coherence of all these qualities in one aggregate, so as to give us for all purposes the enduring image of the rose. When fully acquired, any one of the characteristic impressions will revive the others; the odor, the sight, the feeling of the thorny stalk--each of these by itself will hoist the entire impression into the view.'[408]

"Now, this order of derivation, making our objective knowledge begin with plurality of impression and arrive at unity, we take to be a complete inversion of our psychological history. Hartley, we think, was perfectly right in taking no notice of the number of inlets through which an object delivers its effect upon us, and, in spite of this circumstance, treating the effect as one.... Even now, after life has read us so many analytic lessons, in proportion as we can fix the attitude of our scene and ourselves, the sense of plurality in our impressions retreats, and we lapse into an undivided consciousness; losing, for instance, the separate notice of any uniform hum in the ear, or light in the eye, or weight of clothes on the body, though not one of them is inoperative on the complexion of our feeling. This law, once granted, must be carried far beyond Hartley's point. Not only must each object present itself to us integrally before it shells off into its qualities, but the whole scene around us must disengage for us object after object from its still background by emergence and change; and even our self-detachment from the world over against us must wait for the start of collision between the force we issue and that which we receive. To confine ourselves to the simplest case: when a red ivory ball, seen for the first time, has been withdrawn, it will leave a mental representation of itself, in which all that it simultaneously gave us will indistinguishably coexist. Let a white ball succeed to it; now, and not before, will an attribute detach itself, and the color, by force of contrast, be shaken out into the foreground. Let the white ball be replaced by an egg: and this new difference will bring the form into notice from its previous slumber. And thus, that which began by being simply an object, cut out from the surrounding scene, becomes for us first a _red_ object, and then a _red round_ object; and so on. Instead, therefore, of the qualities, as separately given, subscribing together and adding themselves up to present us with the object as their aggregate, the object is beforehand with them, and from its integrity delivers them out to our knowledge, one by one. In this disintegration, the primary nucleus never loses its substantive character or name; whilst the difference which it throws off appears as a mere attribute, expressed by an adjective. Hence it is that we are compelled to think of the object as _having_, not as _being_, its qualities; and can never heartily admit the belief of any loose lot of attributes really fusing themselves into a _thing_. The unity of the original whole is not felt to go to pieces and be resolved into the properties which it successively gives off; it retains a residuary existence, which constitutes it a _substance_, as against the emerging quality, which is only its _phenomenal predicate_. Were it not for this perpetual process of differentiation of self from the world, of object from its scene, of attribute from object, no step of Abstraction could be taken; no qualities could fall under our notice; and had we ten thousand senses, they would all converge and meet in but one consciousness. But if this be so, it is an utter falsification of the order of nature to speak of sensations grouping themselves into aggregates, and so composing for us the objects of which we think; and the whole language of the theory, in regard to the field of synchronous existences, is a direct inversion of the truth. Experience proceeds and intellect is trained, not by Association, but by _Dissociation_, not by reduction of pluralities of impression to one, but by the opening out of one into many; and a true psychological history must expound itself in analytic rather than synthetic terms. Precisely those ideas--of Substance, of Mind, of Cause, of Space--which this system treats as infinitely complex, the last result of myriads of confluent elements, are in truth the residuary simplicities of consciousness, whose stability the eddies and currents of phenomenal experience have left undisturbed."[409]

The truth is that Experience is trained by _both_ association and dissociation, and that psychology must be writ _both_ in synthetic and in analytic terms. Our original sensible totals are, on the one hand, subdivided by discriminative attention, and, on the other, united with other totals,--either through the agency of our own movements, carrying our senses from one part of space to another, or because new objects come successively and replace those by which we were at first impressed. The 'simple impression' of Hume, the 'simple idea' of Locke are both abstractions, never realized in experience. Experience, from the very first, presents us with concreted objects, vaguely continuous with the rest of the world which envelops them in space and time, and potentially divisible into inward elements and parts. These objects we break asunder and reunite. We must treat them in both ways for our knowledge of them to grow; and it is hard to say, on the whole, which way preponderates. But since the elements with which the traditional associationism performs its constructions--'simple sensations,' namely--are all products of discrimination carried to a high pitch, it seems as if we ought to discuss the subject of analytic attention and discrimination first.

The noticing of any _part_ whatever of our object is an act of discrimination. Already on p. 404 I have described the manner in which we often spontaneously lapse into the undiscriminating state, even with regard to objects which we have already learned to distinguish. Such anæsthetics as chloroform, nitrous oxide, etc., sometimes bring about transient lapses even more total, in which numerical discrimination especially seems gone; for one sees light and hears sound, but whether one or many lights and sounds is quite impossible to tell. Where the parts of an object have already been discerned, and each made the object of a special discriminative act, we can with difficulty feel the object again in its pristine unity; and so prominent may our consciousness of its composition be, that we may hardly believe that it ever could have appeared undivided. But this is an erroneous view, the undeniable fact being that _any number of impressions, from any number of sensory sources, falling simultaneously on a mind_ WHICH HAS NOT YET EXPERIENCED THEM SEPARATELY, _will fuse into a single undivided object for that mind._ The law is that all things fuse that _can_ fuse, and nothing separates except what must. What makes impressions separate we have to study in this chapter. Although they separate easier if they come in through distinct nerves, yet distinct nerves are not an unconditional ground of their discrimination, as we shall presently see. The baby, assailed by eyes, ears, nose, skin, and entrails at once, feels it all as one great blooming, buzzing confusion; and to the very end of life, our location of all things in one space is due to the fact that the original extents or bignesses of all the sensations which came to our notice at once, coalesced together into one and the same space. There is no other reason than this why "the hand I touch and see coincides spatially with the hand I immediately feel."[410]

It is true that we may sometimes be tempted to exclaim, when once a lot of hitherto unnoticed details of the object lie before us, "How could we ever have been ignorant of these things and yet have felt the object, or drawn the conclusion, as if it were a _continuum_, a _plenum_? There would have been _gaps_--but we felt no gaps; wherefore we must have seen and heard these details, leaned upon these steps; they must have been operative upon our minds, just as they are now, only _unconsciously_, or at least _inattentively_. Our first unanalyzed sensation was really composed of these elementary sensations, our first rapid conclusion was really based on these intermediate inferences, all the while, only we failed to note the fact." But this is nothing but the fatal 'psychologist's fallacy' (p. 196) of treating an inferior state of mind as if it must somehow know implicitly all that is explicitly known _about the same topic_ by superior states of mind. The thing thought of is unquestionably the same, but it is thought twice over in two absolutely different psychoses,--once as an unbroken unit, and again as a sum of discriminated parts. It is not one thought in two editions, but two entirely distinct thoughts of one thing. And each thought is within itself a _continuum_, a _plenum_, needing no contributions from the other to fill up its gaps. As I sit here, I think objects, and I make inferences, which the future is sure to analyze and articulate and riddle with discriminations, showing me many things wherever I now notice one. Nevertheless, my thought feels quite sufficient unto itself for the time being; and ranges from pole to pole, as free, and as unconscious of having overlooked anything, as if it possessed the greatest discriminative enlightenment. We all cease analyzing the world at some point, and notice no more differences. The last units with which we stop are our objective elements of being. Those of a dog are different from those of a Humboldt; those of a practical man from those of a metaphysician. But the dog's and the practical man's thoughts _feel_ continuous, though to the Humboldt or the metaphysician they would appear full of gaps and defects. And they _are_ continuous, _as thoughts_. It is only _as mirrors of things_ that the superior minds find them full of omissions. And when the omitted things are discovered and the unnoticed differences laid bare, it is not that the old _thoughts_ split up, but that _new thoughts supersede_ them, which make new judgments about the same objective world.

THE PRINCIPLE OF MEDIATE COMPARISON.

When we discriminate an element, we may contrast it with the case of its own absence, of its simply not being there, without reference to what _is_ there; or we may also take the latter into account. Let the first sort of discrimination be called _existential_, the latter _differential_ discrimination. A peculiarity of differential discriminations is that they result in a perception of differences which are felt as _greater or less_ one than the other. Entire groups of differences may be ranged in series: the musical scale, the color scale, are examples. Every department of our experience may have its data written down in an evenly gradated order, from a lowest to a highest member. And any one datum may be a term in several such orders. A given note may have a high place in the pitch-series, a low place in the loudness-series, and a medium place in the series of agreeablenesses. A given tint must, in order to be fully determined, have its place assigned in the series of qualities, in the series of purities (freedom from white), and in the series of intensities or brightnesses. It may be low in one of these respects, but high in another. In passing from term to term in any such series we are conscious not only of each step of difference being equal to (or greater or less than) the last, but we are conscious of proceeding in a _uniform direction_, different from other possible directions. This _consciousness of serial increase of differences_ is one of the fundamental facts of our intellectual life. More, _more_, MORE, of the same kind of difference, we say, as we advance from term to term, and realize that the farther on we get the larger grows the breach between the term we are at and the one from which we started. Between any two terms of such a series the difference is greater than that between any intermediate terms, or than that between an intermediate term and either of the extremes. The louder than the loud is louder than the less loud; the farther than the far is farther than the less far; the earlier than the early is earlier than the late; the higher than the high is higher than the low; the bigger than the big is bigger than the small; or, to put it briefly and universally, _the more than the more is more than the less_; such is _the great synthetic principle of mediate comparison which is involved in the possession by the human mind of the sense of serial increase_. In