The Mind in the Making The Relation of Intelligence to Social Reform

koned freely with the emotions and sentiments. Most philosophers, on the other hand, have exhibited a grotesque ignorance of man's life and have built up systems that are elaborate and impo

onal knowledge, ever existed, even in the case of the most abstract of metaphysicians. Kant entitled his great work A Critique of Pure Reason.

of late it has been shown that we are unaware of a great part of what we perceive, remember, will, and infer; and that a great part of the thinking of which we are aware is determined by that of

ates through the body, and, on the other hand, alterations in our physical condition affect our whole attitude of mind. The insufficient elimination of the foul and decaying products of digestion may plunge us into deep melancholy, whereas a few whiffs of nitrous monoxide may exalt us to the seventh heaven of supernal kno

nscious thought in the most bewildering fashion. Many of these unconscious influences appear to originate in our very early years. The older philoso

tice, all the forgotten experiences and impressions of the past which continue to influence our desires and reflections and conduct, even if we cannot remember them. What we can remember at any time is indeed an infinitesimal part of what has happened to us. We could not remember anything unless we forgot almost

onceptions of the mind, for it is clear that the older philosophers, whose works still determine our current views, had a very superficial notion of the subject with which they dealt. But for our purposes, with due regard to what has just been said and to much that has necessarily been

k at it. When we are offered a penny for our thoughts we always find that we have recently had so many things in mind that we can easily make a selection which will not compromise us too nakedly. On inspection we shall find that even if we are not downright ashamed of a great part of our spontaneous thinking it is far too intimate, personal, ignoble or trivial to permit us to reveal more than a small part of it. I

d of thinking. We allow our ideas to take their own course and this course is determined by our hopes and fears, our spontaneous desires, their fulfillment or frustration; by our likes and dislikes, our loves and hates and resentments. There is nothing else anything like so interesting to ourselves as ourselves. All t

our speculations in its persistent tendency to self-magnification and self-justification, which are its chief preoccupations, but it is the last thing to make directly or indirectly for honest increase of knowledge.[2] Philosophers usually talk as if such thinking did not exist or were in some way negligible. This is what makes their speculations so unreal and often worthless. The reverie, as any of us can see for himself, is frequently broken and interrupted by the necessity of a second kind of thinking. We have to make practical decisions. Shall we write a letter or no? Shall we take the subway or a bus? Shall