Fifth Book, Chapter I (4)

Division of the Use and Objects of the Faculties of the Soul into Logic and Ethics. Division of Logic into the Arts of Invention, Judgment, Memory and Tradition.

THE doctrine of the human understanding, and of the human will, excellent king, are like twins; for the purity of illumination, and the freedom of will, began and fell together: nor is there in the universe so intimate a sympathy, as that between truth and goodness. The more shame for men of learning, if in knowledge they are like the winged angels, but in affections like the crawling serpents, having their minds indeed like a mirror; but a mirror foully spotted.

The doctrine of the use and objects of the mental faculties has two parts, well known and generally received; viz., logic and ethics. Logic treats of the understanding and reason, and ethics of the will, appetite, and affections; the one producing resolutions, the other actions. The imaginations, indeed, on both sides, performs the office of agent, or ambassador, and assists alike in the judicial and ministerial capacity. Sense commits all sorts of notions to the imagination, and the reason afterward judges of them. In like manner reason transmits select and approved notions to the imagination before the decree is executed: for imagination always precedes and excites voluntary motion, and is therefore a common instrument both to the reason and the will, only it has two faces: that turned toward reason bearing the effigy of truth; but that toward action the effigy of goodness: yet they are faces:

—“quales decet esse sororum.”

But the imagination is more than a mere messenger; as being invested with, or, at least, usurping no small authority, besides delivering the message. Thus, Aristotle well observes, that the mind has the same command over the body, as the master over the slave; but reason over the imagination, the same that a magistrate has over a free citizen, who may come to rule in his turn. For in matters of faith and religion, the imagination mounts above reason. Not that divine illumination is seated in the imagination, but, as in divine virtues, grace makes use of the motions of the will; so in illumination it makes use of the motions of the imagination; whence religion solicits access to the mind, by similitudes, types, parables, dreams, and visions. Again, the imagination has a considerable sway in persuasion, insinuated by the power of eloquence: for when the mind is soothed, enraged, or any way drawn aside by the artifice of speech, all this is done by raising the imagination; which, now growing unruly, not only insults over, but, in a manner, offers violence to reason, partly by blinding, partly by incensing it. Yet there appears no cause why we should quit our former division: for in general, the imagination does not make the sciences; since even poetry, which has been always attributed to the imagination, should be esteemed rather a play of wit than a science. As for the power of the imagination in natural things, we have already ranged it under the doctrine of the soul; and for its affinity with rhetoric, we refer it to the art of rhetoric.

This part of human philosophy which regards logic, is disagreeable to the taste of many, as appearing to them no other than a net, and a snare of thorny subtilty. For as knowledge is justly called the food of the mind, so in the desire and choice of this food, most men have the appetite of the Israelites in the wilderness, who, weary of manna, as a thin though celestial diet, would have gladly returned to the fleshpots: thus generally those sciences relish best that are subjective, and nearer related to flesh and blood; as civil history, morality, politics, whereon men’s affections, praises, and fortunes turn, and are employed, while the other dry light offends, and dries up the soft and humid capacities of most men. But if we would rate things according to their real worth, the rational sciences are the keys to all the rest; for as the hand is the instrument of instruments, and the mind the form of forms, so the rational sciences are to be esteemed the art of arts. Nor do they direct only, but also strengthen and confirm; as the use and habit of shooting not only enables one to shoot nearer the mark, but likewise to draw a stronger bow.

The logical arts are four, being divided according to the ends they lead to: for in rational knowledge man endeavors, 1, either to find what he seeks; 2, to judge of what he finds; 3, to retain what he has approved; or 4, to deliver what he has retained: whence there are as many rational arts; viz., 1, the art of inquiry or invention; 2, the art of examination or judging; 3, the art of custody or memory; and 4, the art of elocution or delivery.