Intellect biography, Intellect discography
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above it in the chemical tables, positively to that which stands below
it.Intellect lies behind genius, which is
intellect constructive.Intellect is the simple power anterior to
all action or construction.Gladly would I unfold in calm degrees a
natural history of the intellect, but what man has yet been able to
mark the steps and boundaries of that transparent essence?The first
questions are always to be asked, and the wisest doctor is gravelled
by the inquisitiveness of a child.Its
vision is not like the vision of the eye, but is union with the
things known.Intellect and intellection signify to the common ear
consideration of abstract truth.Intellect separates the fact considered from _you_, from all
local and personal reference, and discerns it as if it existed for
its own sake.Intellect is void of
affection, and sees an object as it stands in the light of science,
cool and disengaged.The intellect goes out of the individual,
floats over its own personality, and regards it as a fact, and not as
_I_ and _mine_.This the intellect always
ponders.The intellect
pierces the form, overleaps the wall, detects intrinsic likeness
between remote things, and reduces all things into a few principles.The making a fact the subject of thought raises it.But a truth, separated by the intellect, is no longer a subject of
destiny.We behold it as a god upraised above care and fear.And so
any fact in our life, or any record of our fancies or reflections,
disentangled from the web of our unconsciousness, becomes an object
impersonal and immortal.It is the past restored, but embalmed.Egypt has taken fear and corruption out of
it.What is
addressed to us for contemplation does not threaten us, but makes us
intellectual beings.The growth of the intellect is spontaneous in every expansion.God enters by a private door into every
individual.Long prior to the age of reflection is the thinking of
the mind.In the period of infancy it accepted and disposed
of all impressions from the surrounding creation after its own way.Our spontaneous action is always the best.You cannot, with
your best deliberation and heed, come so close to any question as
your spontaneous glance shall bring you, whilst you rise from your
bed, or walk abroad in the morning after meditating the matter before
sleep on the previous night.Our thinking is a pious reception.We do not
determine what we will think.We only open our senses, clear away,
as we can, all obstruction from the fact, and suffer the intellect to
see.They catch us up for moments into their heaven, and so
fully engage us, that we take no thought for the morrow, gaze like
children, without an effort to make them our own.By and by we fall
out of that rapture, bethink us where we have been, what we have
seen, and repeat, as truly as we can, what we have beheld.The first contains the
second, but virtual and latent.Trust the instinct to the end, though you can render no
reason.By trusting it to the end, it shall
ripen into truth, and you shall know why you believe.What you have aggregated in a natural manner
surprises and delights when it is produced.For we cannot oversee
each other's secret.Do you think the porter and the cook have no anecdotes, no
experiences, no wonders for you?Every body knows as much as the
savant.Every man, in the degree in which he has wit and
culture, finds his curiosity inflamed concerning the modes of living
and thinking of other men, and especially of those classes whose
minds have not been subdued by the drill of school education.This instinctive action never ceases in a healthy mind, but
becomes richer and more frequent in its informations through all
states of culture.No man can see God face to face and
live.We all but apprehend, we dimly forebode the
truth.It seems as if we
needed only the stillness and composed attitude of the library to
seize the thought.Then, in a moment, and unannounced, the truth appears.The immortality of man is as legitimately preached from the
intellections as from the moral volitions.Every intellection is
mainly prospective.Its present value is its least.Each truth
that a writer acquires is a lantern, which he turns full on what
facts and thoughts lay already in his mind, and behold, all the mats
and rubbish which had littered his garret become precious.Every
trivial fact in his private biography becomes an illustration of this
new principle, revisits the day, and delights all men by its piquancy
and new charm.The difference between persons is not in
wisdom but in art.Give them to me, and I would make
the same use of them.For, notwithstanding our utter incapacity to produce any thing like
Hamlet and Othello, see the perfect reception this wit, and immense
knowledge of life, and liquid eloquence find in us all.It is long ere we discover how rich we are.Our history, we
are sure, is quite tame: we have nothing to write, nothing to infer.In the intellect constructive, which we popularly designate by
the word Genius, we observe the same balance of two elements as in
intellect receptive.The constructive intellect produces thoughts,
sentences, poems, plans, designs, systems.It is the generation of
the mind, the marriage of thought with nature.To genius must always
go two gifts, the thought and the publication.The first is
revelation, always a miracle, which no frequency of occurrence or
incessant study can ever familiarize, but which must always leave the
inquirer stupid with wonder.It is the advent of truth into the
world, a form of thought now, for the first time, bursting into the
universe, a child of the old eternal soul, a piece of genuine and
immeasurable greatness.It seems, for the time, to inherit all that
has yet existed, and to dictate to the unborn.It affects every
thought of man, and goes to fashion every institution.But to make
it available, it needs a vehicle or art by which it is conveyed to
men.The most wonderful inspirations
die with their subject, if he has no hand to paint them to the
senses.The ray of light passes invisible through space, and only
when it falls on an object is it seen.The relation
between it and you first makes you, the value of you, apparent to me.The rich, inventive genius of the painter must be smothered and lost
for want of the power of drawing, and in our happy hours we should be
inexhaustible poets, if once we could break through the silence into
adequate rhyme.There is an inequality,
whose laws we do not yet know, between two men and between two
moments of the same man, in respect to this faculty.It is a conversion
of all nature into the rhetoric of thought, under the eye of
judgment, with a strenuous exercise of choice.The conditions essential to a constructive mind do not appear
to be so often combined but that a good sentence or verse remains
fresh and memorable for a long time.Yet when we write with ease,
and come out into the free air of thought, we seem to be assured that
nothing is easier than to continue this communication at pleasure.Up, down, around, the kingdom of thought has no inclosures, but the
Muse makes us free of her city.Well, the world has a million
writers.One would think, then, that good thought would be as
familiar as air and water, and the gifts of each new hour would
exclude the last.It is true that the
discerning intellect of the world is always much in advance of the
creative, so that there are many competent judges of the best book,
and few writers of the best books.But some of the conditions of
intellectual construction are of rare occurrence.The intellect is a
whole, and demands integrity in every work.Every thought is a prison also.Is it any better, if the student, to avoid this offence, and to
liberalize himself, aims to make a mechanical whole of history, or
science, or philosophy, by a numerical addition of all the facts that
fall within his vision?Neither by detachment, neither by aggregation, is the integrity
of the intellect transmitted to its works, but by a vigilance which
brings the intellect in its greatness and best state to operate every
moment.The intellect must have the like
perfection in its apprehension and in its works.For this reason, an
index or mercury of intellectual proficiency is the perception of
identity.We talk with accomplished persons who appear to be
strangers in nature.The cloud, the tree, the turf, the bird are not
theirs, have nothing of them: the world is only their lodging and
table.He feels a strict consanguinity, and detects more
likeness than variety in all her changes.Exactly parallel
is the whole rule of intellectual duty to the rule of moral duty.He must worship truth, and forego all things for that, and
choose defeat and pain, so that his treasure in thought is thereby
augmented.He
in whom the love of truth predominates will keep himself aloof from
all moorings, and afloat.He will abstain from dogmatism, and
recognize all the opposite negations, between which, as walls, his
being is swung.He submits to the inconvenience of suspense and
imperfect opinion, but he is a candidate for truth, as the other is
not, and respects the highest law of his being.The circle of the green earth he must measure with his shoes,
to find the man who can yield him truth.He shall then know that
there is somewhat more blessed and great in hearing than in speaking.Happy is the hearing man; unhappy the speaking man.As long as I
hear truth, I am bathed by a beautiful element, and am not conscious
of any limits to my nature.The waters of the great deep have ingress and egress
to the soul.But if I speak, I define, I confine, and am less.When
Socrates speaks, Lysis and Menexenus are afflicted by no shame that
they do not speak.The ancient sentence said, Let us be
silent, for so are the gods.Silence is a solvent that destroys
personality, and gives us leave to be great and universal.Frankly let him accept it all.Jesus says,
Leave father, mother, house and lands, and follow me.Who leaves
all, receives more.This is as true intellectually as morally.Such
has Swedenborg, such has Kant, such has Coleridge, such has Hegel or
his interpreter Cousin, seemed to many young men in this country.Take thankfully and heartily all they can give.It must treat things, and books, and
sovereign genius, as itself also a sovereign.Aeschyluses to my intellectual integrity.Especially take the same ground in regard to abstract truth, the
science of the mind.The Bacon, the Spinoza, the Hume, Schelling,
Kant, or whosoever propounds to you a philosophy of the mind, is only
a more or less awkward translator of things in your consciousness,
which you have also your way of seeing, perhaps of denominating.Say, then, instead of too timidly poring into his obscure sense, that
he has not succeeded in rendering back to you your consciousness.If Spinoza cannot, then perhaps Kant.But let us end these didactics.Trismegisti_, the expounders
of the principles of thought from age to age.The truth and grandeur of their thought is
proved by its scope and applicability, for it commands the entire
schedule and inventory of things for its illustration.Emerson Texts: a search site.It is in this view awakened to action by sense, but transcends the latter in range.By thus restricting the use of these terms, the inaccuracy of such phrases as "animal intelligence" is avoided.Catholic philosophers, however they differ on minor points, as a general body have held that intellect is a spiritual faculty depending extrinsically, but not intrinsically, on the bodily organism.The importance of a right theory of intellect is twofold: on account of its bearing on epistemology, or the doctrine of knowledge; and because of its connexion with the question of the spirituality of the soul.On the one hand there seems to be constant change, and, on the other hand, permanence in the world that is revealed to us.Parmenides, Zeno, and the Eleatics argued that only the unchangeable being truly is.Aisthesis, "sense", is the faculty by which changing phenomena are apprehended; nous, "thought", "reason", "intellect", presents to us permanent, abiding being.The Sophists, with a skill unsurpassed by modern Agnosticism, urged the sceptical consequences of the apparent contradiction between the one and the many, the permanent and the changing, and emphasized the part contributed by the mind in knowledge.Socrates held that truth was innate in the mind antecedent to sensuous experience, but his chief contribution to the theory of knowledge was his insistence on the importance of the general concept or definition.It was Plato, however, who first realized the full significance of the problem and the necessity for coordinating the data of sense with the data of the intellect, he also first explained the origin of the problem.The universe of being, as reported by reason, is one, eternal, immutable; as revealed by sense, it is a series of multiple changing phenomena.Which is the truly real?For Plato there are in a sense two worlds, that of the intellect (noeton) and that of sense (horaton).Sense can give only an imperfect knowledge of its object, which he calls belief (pistis) or conjecture (eikasia).Aristotle's doctrine on the intellect in its main outline is clear.The faculty of rational cognition includes nous and dianoia.They roughly correspond to intellect and ratiocinative reason.For intellect to operate, previous sense perception is required.This act constitutes the intellect cognizant of the object in its universal nature.In this process intellect appears in a double character.There is thus revealed in Aristotle's theory of intellectual cognition an active intellect (nous poietikos) and a passive intellect (nous pathetikos).But how these are to be conceived, and what precisely is the nature of the distinction and relation between them, is one of the most irritatingly obscure points in the whole of Aristotle's works.The active intellect "illuminates" the object of sense, rendering it intelligible somewhat as light renders colours visible.It is pure energy without any potentiality, and its activity is continuous.Theophrastus, who succeeded Aristotle as scholiarch of the Lyceum, accepted the twofold intellect, but was unable to explain it.This view was adopted by many of the Arabian philosophers of the Middle Ages, who conceived it in a pantheistic sense.For many of them the active intellect is one universal reason illuminating all men.With Avicenna the passive intellect alone is individual.The intellectus possibilis thus actuated cognizes what is intelligible in the object.The act of cognition is the concept, or verbum mentale, by which is apprehended the universal nature or essence of the object prescinded from its individualizing conditions.The main features of the Aristotelean doctrine of intellect, and of its essential distinction from the faculty of sensuous cognition, were adhered to by the general body of the Schoolmen.Descartes, defending the spirituality of the soul; naturally supposes the intellect to be a spiritual faculty.Leibniz insists on both the spirituality and innate efficiency of the intellect.Whilst admitting the axiom, "Nihil est in intellectu quod non prius fuerit in sensu", he adds with much force, "nisi intellectus ipse", and urges spontaneity and innate activity as characteristics of the monad.Sensationism and Materialism, subsequently influencing France and other countries in the same direction, as a consequence, the old conception of intellect as a spiritual faculty of the soul, and as a cognitive activity by which the universal, necessary, and immutable elements in knowledge are apprehended, was almost entirely lost.Condillac, omitting Locke's "reflection", resolved all intellectual knowledge into Sensationism pure and simple.Hume, analysing all mental Products into sensuous impressions, vivid or faint, plus association due to custom, developed the sceptical consequences involved in Locke's defective treatment of the intellectual faculty, and carried philosophy back to the old conclusions of the Greek Sensationists and Sophists, but reinforced by a more subtile and acute psychology.The essential distinction between intellect, or rational activity, and sense has in fact been completely lost sight of, and Scepticism and Agnosticism have logically followed.Kant recognized a distinction between sensation and the higher mental element, but, conceiving the latter in a different way from the old Aristotelean view, and looking on it as purely subjective, his system was developed into an idealism and scepticism differing in kind from that of Hume, but not very much more satisfactory.Kantian and Hegelian movement, which developed in Great Britain during the last quarter of the nineteenth century has contributed much towards the reawakening of the recognition of the intellectual, or rational, element in all knowledge.We shall state it in brief outline.This proposition is proved by psychological analysis and study of the chief functions of intellect.These are different in kind from sensations and sensuous images.The universal idea possesses a fixity and invariableness of nature, whilst the sensuous image changes from moment to moment.Thus the concept or universal idea of "gold", or "triangle", will with equal justice stand for any specimen, but the image represents truly only one individual.In reasoning it apprehends the logical nexus between conclusion and premises.This would be true were the intellect not a spiritual faculty essentially distinct from sense.When we employ universal terms in any intelligible proposition the terms have a meaning.In cognition we start from sensuous experience.The beginning of consciousness with the infant is in sensation.The awakening of any one of the group calls up the images of the others.Sense perception is thus being perfected.At a certain stage in the process of development the higher power of intellect begins to be evoked into activity, at first feebly and dimly.In the beginning the intellectual apprehension, like the sensations which preceded, is extremely vague.Certain attributes are laid hold of, to the omission of others.Generalization follows quickly upon abstraction.When an attribute or an object has been singled out and recognized as a thing distinct from its surroundings, an act of reflection renders the mind aware of the object as capable of indefinite realization and multiplication in other circumstances, and we have now the formally reflex universal idea.The further activity of the intellect is fundamentally the same in kind, comparing, identifying, or discriminating.The activity of ratiocination is merely reiteration of the judicial activity.The final stage in the elaboration of a concept is reached when it is embodied for further use in a general name.Words presuppose intellectual ideas, but register them and render them permanent.The intellect is also distinguished according to its functions, as speculative or practical.When pronouncing simply on the rational relations of ideas, it is called speculative; when considering harmony with action, it is termed practical.The faculty, however, is the same in both cases.The faculty of conscience is in fact merely the practical intellect, or the intellect passing judgment on the moral quality of actions.The intellect is essentially the faculty of truth and falsity, and in its judicial acts it at the same time affirms the union of subject and predicate and the agreement between its own representation and the objective reality.To the intellect is due also the conception of self and personal identity.The fundamental difficulty with the whole Sensationist school, from Hume to Mill, in regard to the recognition of personality, is due to their ignoring the true nature of the faculty of intellect.Were there no such higher rational faculty in the mind, then the mind could never be known as anything more than a series of mental states.It is the intellect which enables the mind to apprehend itself as a unity, or unitary being.The ideas of the infinite, of space, time, and causality are all similarly the product of intellectual activity, starting from the data presented by sense, and exercising a power of intuition, abstraction, identification, and discrimination.It is, accordingly, the absence of an adequate conception of intellect which has rendered the treatment of all these mental functions so defective.Permanently enchant a shield to give 12 intellect.Requires a level 35 or higher item.Please post questions on our forums for quicker reply.Simply browse for your screenshot using the form below.The higher the quality the better!Intellect is one of man's greatest powers.They were chosen because of their outstanding intellect.Some of the world's leading intellects were meeting there.Numbers do not necessarily match those in definitions.See instructions at Help:How to check translations.This page was last modified 10:21, 19 February 2008.Content is available under GNU Free Documentation License.Summary Report
AUGMENTING HUMAN INTELLECT: A Conceptual Framework
Prepared for:
DIRECTOR OF INFORMATION SCIENCES
AIR FORCE OFFICE OF SCIENTIFIC RESEARCH
WASHINGTON 25, D.Amara, Manager System Engineering Department
J.Noe, Director Engineering Science Division
Abstract
This is an initial summary report of a project taking a new and systematic
approach to improvin the intellectual effectiveness of the individual human
being.Capability Repertoire Hierarchy
29
III EXAMPLES AND DISCUSSION 47
A.Comments Related to Bush's Article
55
3.Some Possibilities with Cards and Relatively
Simple Equipment 56
4.Quick Summary of Relevant Computer
Technology 63
5.Other Related Thought and Work 70
B.BASED
AUGMENTATION SYSTEM 73
1.Structuring an Argument 81
5.General Symbol Structuring 89
6.OBJECTIVES FOR A RESEARCH PROGRAM 115
B.WHOM TO AUGMENT FIRST 116
D BASIC REGENERATIVE FEATURE 118
E.TOOLS DEVELOPED AND TOOLS USED 119
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Moderate Resource Usage
Remote Desktop Access
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