See also:term applied to a mode of consciousness in which nothing is affirmed or denied of the
See also:object in question, but the mind is merely aware of (" seizes ") it . "
See also:Judgment " (says
See also:Reid, ed .
See also:Hamilton, i. p . 414) " is an
See also:act of the mind specifically different from
See also:simple apprehension or the
See also:bare conception of a thing "; and again, " Simple apprehension or conception can neither be true nor false." This distinction provides for the large class of
See also:mental acts in which we are simply aware of or " take in " a number of
See also:objects, about which we in general make no judgment unless our
See also:attention is suddenly called by a new feature . Or again two alternatives may be apprehended without any resultant judgment as to their respective merits . Similarly G . F . Stout points out that while we have a very vivid idea of a character or an incident in a
See also:work of fiction, we can hardly be said in any real sense to have any belief or to make any judgment as to its existence or truth . With this mental state may be compared the purely aesthetic contemplation of
See also:music, wherein apart from, say, a false note, the
See also:faculty of judgment is for the
See also:time inoperative . To these examples may be added the fact that one can fully understand an
See also:argument in all its
See also:bearings without in any way judging its validity . Without going into the question fully, it may be pointed out that the distinction between judgment and apprehension is relative . In every kind of thought there is judgment of some sort in a greater or less degree of prominence .
Judgment and thought are in fact psychologically distinguishable merely as different, though correlative, activities of
See also:con- sciousness .
APPRAISER (from Lat. appretiare, to value)
APPRENTICESHIP (from Fr. apprendre, to learn)
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