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for the most part they entirely neglect individual differences of character and temperament, that they certainly work counter to the known laws according to which some of the mental faculties operate, for example, the memory all these facts seem to my mind to point at possibilities and chances of improvement, which a few persons, by expedients which, I frankly allow, seem even to me somewhat ignoble, have perhaps had the good fortune to realize beforehand.' (Maine, Village Communities and Miscellanies, ed. 1876, pp. 285, 286.)

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59. A complete discussion of the Theory of Methods of Teaching would include a full investigation of Psychology and of the nature of subject-matter to be taught-it would be an exhaustive examination of the relations which exist between the various faculties of the mind and the many kinds of objects to be learned. It would inquire, first, how mind acts as an original cause of activity, then what are the nature and character of its capacities, and lastly what are the products of its activity. This investigation is purely psychological, and lies anterior to the province of logic-it is supra-logical, and regards the function, nature, and character of the activities and faculties of the mind that learns, and that grows by introsusception.

60. By the nature of a faculty is meant not only its function, but that native endowment of its Potentiality out of which grow all those successive degrees of power that manifest themselves in a reality.

61. By the character of a faculty is designated the state in which it exists at any specified stage in its growth.

62. By Psychology is meant the introspective study of the experience of the mind itself.

63. "No student of Locke and Hume can read the psychological works of the present day without feeling anxiety for the future of the study of Mind or Experience. The modern psychologist is profoundly dissatisfied with his subject; the exact and the classificatory sciences, by the brilliance of their methods and results, fill him with envy; he is painfully conscious that mental phenomena are not definite enough to be the objects of a science; he must therefore connect them with other phenomena which are. Hence the Physiological Psychology' of our day. But surely this is not psychology, or the study of experience, but physiology. Let us keep clearly before our minds that psychology is the study of experience. . . . . Psychology then, if we retain the word, is a critique, a Method, a certain thoughtful attitude in science, morals, and literature. It is the critical examination of my own adult opinions, desires and tastes in relation to present objects. No amount of information respecting the evolution of belief or sentiment, and no amount of mental physiology can ever take the place of acquaintance with my own real opinions and desires. Modern works on mental science, with very few exceptions, forget this. The conditions of ideation, the origin of moral and æsthetic feelings, and such

like, are fully discussed; but we look in vain for a home-question like this- After all, do I really desire nothing for myself but Happiness.' Individualism-thoughtful reference to one's own experience is indeed a rare quality now." (Stewart, Psychology, in Mind, pp. 445-451, No. IV, October, 1876.)

64. Methods of Teaching, having an acquaintance with Mind, consider the nature of intellectual products, show in what order they follow each other, reveal the way in which the activities of Mind proceed with these products, classify them, and build up Science out of them. This is the arena of Logic, and has reference to System, or subject-matter as such-it is infrapsychological. Succeeding this comes a thorough discussion of subject-matter that is to be learned by the mind of the student. A treatment so elaborate could not be concluded in one brief Study, were it desirable to attempt it. Another occasion must serve portions of this work, as it may occur. No more will be essayed at this time than to survey the line of the investigation as well as may be, by "blazing" the way, sometimes" doubling upon the track," so that others may follow and clear up the obscurities and remove the errors, that lie upon this intricate way, and enlarge the practical value which must result from a scientific research.

65. "Since the human mind must consciously reproduce what actually exists, the act of knowing is conditioned in two ways: a. Subjectively, by the essence and natural laws of the

human mind, especially by those of the human powers of knowledge; b. Objectively, by the nature of what is to be known. The constitutions and relations of what is to be known, so far as these require different ways of representation in the act of knowing, we call forms of existence (e.g., subsistence and inherence). The notions of these forms of existence are the metaphysical categories. The different ways, corresponding to these forms of existence, in which what actually exists is taken hold of and copied in the act of knowledge, are the forms of knowledge (e.g., the categorical judgment). The actual copy, the result of the activity of knowledge, is the content of knowledge. The laws of knowing, as such, determine only the ways of representation (copying), or the forms of knowledge, not its contents. These forms of knowledge correspond to the forms of existence, and they are conditioned by the objective reality." (Ueberweg, Log. Doct., pp. 3, 4, ed. 1871.)

66. "The sense attached at the present day to the words form and matter, is somewhat different from, though closely related to, these (form and law). The form is what the mind impresses upon its perceptions of objects, which are the matter; form therefore means mode of viewing objects that are presented to the mind. When the attention is directed to any object, we do not see the object itself, but contemplate it in the light of our own prior conceptions. A rich man, for example, is regarded by the poor

and ignorant under the form of a very fortunate person, able to purchase luxuries which are above their own reach; by the religious mind under the form of a person with more than ordinary temptations to contend with; by the political economist, under that of an example of the unequal distribution of wealth; by the tradesman, under that of one whose patronage is valuable. Now, the object is really the same to all these observers; the same rich man has been represented under all the different forms. And the reason that the observers are able to find many in one, is that they connect him severally with their own prior conceptions. The form, then, in this view, is mode of knowing; and the matter is the perception, or object, we have to know." (Thompson, Outline of Laws of Thought, p. 34, 2d ed.)

67. "Form is something which may remain uniform and unaltered, while the matter thrown into that form may be varied. Medals struck from the same dies have exactly the same form, but they may be of various matter, as bronze, copper, gold, or silver. A building of exactly the same form might be constructed either of stone or bricks; furniture of exactly similar shape may be made of oak, mahogany, walnut wood, etc." (Jevons, El. Les. Logic, ed. 1878,

pp. 4-5.)

68. "Distinction between Form and Matter. This phraseology was introduced by Aristotle, who represented every thing as having in itself both matter and form. It had a new

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