HPB-SB-14-108: Difference between revisions
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{{Style P-HPB SB. Title continued|Soul Substance.|14-104}} | {{Style P-HPB SB. Title continued|Soul Substance.|14-104}} | ||
... | {{Style P-No indent|something substantial enters the soul. This substantial appears to us as a unity, but seems (in so far as it expresses spatial and temporal extension) to contain an inner manifold; I call it, therefore, “''spirit-mass''” (''geistes-masse''). According to this, all thinking is the formation of spirit-masses.}} | ||
{{Style S-HPB SB. Continues on|14-109}} | Spirit-masses entering the soul appear to us as representations (Vorstellungen); their different qualities are conditioned by their different inner constitution. | ||
The spirit-masses in their formation, fuse, combine, or complicate themselves definitely, partly with each other, partly with older spirit-masses. The kind and strength of these combinations depends on conditions in part only recognised by Herbart, and which I will complete in what follows. They rest chiefly on the inner relationship of the spirit-masses. | |||
The soul is a compact spirit-mass united in itself in the strictest and most complex (mannigfaltigste) manner. It is constantly growing by accession of new spirit-masses, and upon this depends its continual formation. | |||
Spirit-masses once formed are ''imperishable,'' their combinations indissoluble; only the relative strength of these combinations is altered by the arrival of new spirit-masses. | |||
Spirit-masses need no material support for their subsistence, and exercise no lasting effect on the phenomenal world. They therefore stand in no relation to any part of matter, and have therefore no position in space. | |||
On the other hand, there is need of a material support for every entrance, origination, and formation of new spirit-masses, and for every union of the same. All thinking, therefore, happens at a definite place. | |||
(It is not the persistence of our experience, but thought alone that implies effort, and expenditure of force is, so far as we can estimate it, proportional to the intellectual activity.) | |||
Every spirit-mass introduced excites all the spirit-masses related to it, and so much the more strongly as there is less difference in their internal constitution (quality). | |||
This excitement is not, however, confined merely to the related spirit-masses, but extends also mediately to those in cohesion with them (that is, connected with them in earlier thought-processes). Thus, if among the related spirit-masses part have mutual cohesion, these become not only immediately, but also mediately excited, and therefore proportionately stronger than the rest. | |||
The interaction of two contemporaneously forming spirit-masses is conditioned by a material proceeding between the places where they are both found. Thus immediate interaction of all spirit-masses in course of formation with those{{Style S-HPB SB. Continues on|14-109}} | |||
Latest revision as of 12:32, 4 November 2026
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< Soul Substance. (continued from page 14-104) >
something substantial enters the soul. This substantial appears to us as a unity, but seems (in so far as it expresses spatial and temporal extension) to contain an inner manifold; I call it, therefore, “spirit-mass” (geistes-masse). According to this, all thinking is the formation of spirit-masses.
Spirit-masses entering the soul appear to us as representations (Vorstellungen); their different qualities are conditioned by their different inner constitution.
The spirit-masses in their formation, fuse, combine, or complicate themselves definitely, partly with each other, partly with older spirit-masses. The kind and strength of these combinations depends on conditions in part only recognised by Herbart, and which I will complete in what follows. They rest chiefly on the inner relationship of the spirit-masses.
The soul is a compact spirit-mass united in itself in the strictest and most complex (mannigfaltigste) manner. It is constantly growing by accession of new spirit-masses, and upon this depends its continual formation.
Spirit-masses once formed are imperishable, their combinations indissoluble; only the relative strength of these combinations is altered by the arrival of new spirit-masses.
Spirit-masses need no material support for their subsistence, and exercise no lasting effect on the phenomenal world. They therefore stand in no relation to any part of matter, and have therefore no position in space.
On the other hand, there is need of a material support for every entrance, origination, and formation of new spirit-masses, and for every union of the same. All thinking, therefore, happens at a definite place.
(It is not the persistence of our experience, but thought alone that implies effort, and expenditure of force is, so far as we can estimate it, proportional to the intellectual activity.)
Every spirit-mass introduced excites all the spirit-masses related to it, and so much the more strongly as there is less difference in their internal constitution (quality).
This excitement is not, however, confined merely to the related spirit-masses, but extends also mediately to those in cohesion with them (that is, connected with them in earlier thought-processes). Thus, if among the related spirit-masses part have mutual cohesion, these become not only immediately, but also mediately excited, and therefore proportionately stronger than the rest.
The interaction of two contemporaneously forming spirit-masses is conditioned by a material proceeding between the places where they are both found. Thus immediate interaction of all spirit-masses in course of formation with those<... continues on page 14-109 >