An Essay in Aid of a Grammar of Assent. John Henry Newman
been illustrating in the case of persons, might be instanced in regard to places, transactions, physical calamities, events in history. Words which are used by an eye-witness to express things, unless he be especially eloquent or graphic, may only convey general notions. Such is, and ever must be, the popular and ordinary mode of apprehending language. On few subjects only have any of us the opportunity of realizing in our minds what we speak and hear about; and we fancy that we are doing justice to individual men and things by making them a mere synthesis of qualities, as if any number whatever of abstractions would, by being fused together, be equivalent to one concrete.
Here then we have two modes of thought, both using the same words, both having one origin, yet with nothing in common in their results. The informations of sense and sensation are the initial basis of both of them; but in the one we take hold of objects from within them, and in the other we view them from without them; we perpetuate them as images in the one case, we transform [pg 034] them into notions in the other. And natural to us as are both processes in their first elements and in their growth, however divergent and independent in their direction, they cannot really be inconsistent with each other; yet no one from the sight of a horse or a dog would be able to anticipate its zoological definition, nor from a knowledge of its definition to draw such a picture as would direct another to the living specimen.
Each use of propositions has its own excellence and serviceableness, and each has its own imperfection. To apprehend notionally is to have breadth of mind, but to be shallow; to apprehend really is to be deep, but to be narrow-minded. The latter is the conservative principle of knowledge, and the former the principle of its advancement. Without the apprehension of notions, we should for ever pace round one small circle of knowledge; without a firm hold upon things, we shall waste ourselves in vague speculations. However, real apprehension has the precedence, as being the scope and end and the test of notional; and the fuller is the mind's hold upon things or what it considers such, the more fertile is it in its aspects of them, and the more practical in its definitions.
Of course, as these two are not inconsistent with each other, they may co-exist in the same mind. Indeed there is no one who does not to a certain extent exercise both the one and the other. Viewed in relation to Assent, which has led to my speaking of them, they do not in any way affect the nature of the mental act, which is in all cases absolute and unconditional; but they give it an external character corresponding respectively to their own: so much so, that at first sight it might seem as if Assent [pg 035] admitted of degrees, on account of the variation of vividness in these different apprehensions. As notions come of abstractions, so images come of experiences; the more fully the mind is occupied by an experience, the keener will be its assent to it, if it assents, and on the other hand, the duller will be its assent and the less operative, the more it is engaged with an abstraction; and thus a scale of assents is conceivable, either in the instance of one mind upon different subjects, or of many minds upon one subject, varying from an assent which looks like mere inference up to a belief both intense and practical—from the acceptance which we accord to some accidental news of the day to the supernatural dogmatic faith of the Christian.
It follows to treat of Assent under this double aspect of its subject-matter—assent to notions, and assent to things.
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Chapter IV. Notional And Real Assent.
1. I have said that our apprehension of a proposition varies in strength, and that it is stronger when it is concerned with a proposition expressive to us of things than when concerned with a proposition expressive of notions; and I have given this reason for it, viz. that what is concrete exerts a force and makes an impression on the mind which nothing abstract can rival. That is, I have argued that, because the object is more powerful, therefore so is the apprehension of it.
I do not think it unfair reasoning thus to take the apprehension for its object. The mind is ever stimulated in proportion to the cause stimulating it. Sights, for instance, sway us, as scents do not; whether this be owing to a greater power in the thing seen, or to a greater receptivity and expansiveness in the sense of seeing, is a superfluous question. The strong object would make the apprehension strong. Our sense of seeing is able to open to its object, as our sense of smell cannot open to its own. Its objects are able to awaken the mind, take possession of it, inspire it, act through it, [pg 037] with an energy and variousness which is not found in the case of scents and their apprehension. Since we cannot draw the line between the object and the act, I am at liberty to say, as I have said, that, as is the thing apprehended, so is the apprehension.
And so in like manner as regards apprehension of mental objects. If an image derived from experience or information is stronger than an abstraction, conception, or conclusion—if I am more arrested by our Lord's bearing before Pilate and Herod than by the “Justum et tenacem” &c. of the poet, more arrested by His Voice saying to us, “Give to him that asketh thee,” than by the best arguments of the Economist against indiscriminate almsgiving, it does not matter for my present purpose whether the objects give strength to the apprehension or the apprehension gives large admittance into the mind to the object. It is in human nature to be more affected by the concrete than by the abstract; it may be the reverse with other beings. The apprehension, then, may be as fairly said to possess the force which acts upon us, as the object apprehended.
2. Real apprehension, then, may be pronounced stronger than notional, because things, which are its objects, are confessedly more impressive and affective than notions, which are the objects of notional. Experiences and their images strike and occupy the mind, as abstractions and their combinations do not. Next, passing on to Assent, I observe that it is this variation in the mind's apprehension of an object to which it assents, and not any incompleteness in the assent itself, which leads us to speak of strong and weak assents, as if Assent itself admitted of [pg 038] degrees. In either mode of apprehension, be it real or be it notional, the assent preserves its essential characteristic of being unconditional. The assent of a Stoic to the “Justum et tenacem” &c. may be as genuine an assent, as absolute and entire, as little admitting of degree or variation, as distinct from an act of inference, as the assent of a Christian to the history of our Lord's Passion in the Gospel.
3. However, characteristic as it is of Assent, to be thus in its nature simply one and indivisible, and thereby essentially different from Inference, which is ever varying in strength, never quite at the same pitch in any two of its acts, still it is at the same time true that it may be difficult in fact, by external tokens, to distinguish certain acts of assent from certain acts of inference. Thus, whereas no one could possibly confuse the real assent of a Christian to the fact of our Lord's crucifixion, with the notional acceptance of it, as a point of history, on the part of a philosophical heathen (so removed from each other, toto cœlo, are the respective modes of apprehending it in the two cases, though in both the assent is in its nature one and the same), nevertheless it would be easy to mistake the Stoic's notional assent, genuine though it might be, to the moral nobleness of the just man “struggling in the storms of fate,” for a mere act of inference resulting from the principles of his Stoical profession, or again for an assent merely to the inferential necessity of the nobleness of that struggle. Nothing, indeed, is more common than to praise men for their consistency to their principles, whatever those principles are, that is, to praise them on an inference, [pg 039] without thereby implying any assent to the principles themselves.
The cause of this resemblance between acts so distinct is obvious. It exists only in cases of notional assents; when the assent is given to notions, then it is possible to hesitate in deciding whether it is assent or inference, whether the mind is merely without doubt or whether it is actually certain. And the reason is this: notional Assent seems like Inference, because the apprehension which accompanies acts of inference is notional also—because Inference is engaged for the most part on notional propositions, both premiss and conclusion. This point, which I have implied throughout, I here distinctly record, and shall enlarge upon hereafter. Only propositions about individuals are not notional, and they are seldom the matter of inference. Thus, did the Stoic infer the fact of our Lord's death instead of assenting