The imagination is one of the mental processes, in the category of the representative faculties, whereby our conscious impressions are gathered and rearranged in a way matching to a given situation.
THE
imagination belongs to the general class of mental processes called the representative
faculties, by which is meant the processes in which there are represented, or
presented again, to consciousness impressions previously presented to it.
As we have
indicated elsewhere, the imagination is dependent upon memory for its materialsits
records of previous impressions. But imagination is more than mere memory or
recollection of these previously experienced and recorded impressions. There
is, in addition to the representation and recollection, a process of arranging
the recalled impressions into new forms and new combinations. The imagination
not only gathers together the old impressions, but also creates new
combinations and forms from the material so gathered.
Psychology
gives us many hairsplitting definitions and distinctions between simple
reproductive imagination and memory, but these distinctions are technical and
as a rule perplexing to the average student. In truth, there is very little, if
any, difference between simple reproductive imagination and memory, although
when the imagination indulges in constructive activity a new feature enters
into the process which is absent in pure memory operations.
In simple
reproductive imagination there is simply the formation of the mental image of
some previous experiencethe reproduction of a previous mental image. This
differs very little from memory, except that the recalled image is clearer and
stronger. In the same way in ordinary memory, in the manifestation of
recollection, there is often the same clear, strong mental image that is
produced in reproductive imagination.
The two mental processes blend into each
other so closely that it is practically impossible to draw the line between
them, in spite of the technical differences urged by the psychologists. Of
course the mere remembrance of a person who presents himself to one is nearer
to pure memory than to imagination, for the process is that of recognition. But
the memory or remembrance of the same person when he is absent from sight is
practically that of reproductive imagination. Memory, in its stage of
recognition, exists in the child mind before reproductive imagination is
manifested. The latter, therefore, is regarded as a higher mental process.
But
still higher in the scale is that which is known as constructive imagination.
This form of imagination appears at a later period of child mentation, and is
regarded as a later evolution of mental processes of the race. Gordy makes the
following distinction between the two phases of imagination: “The
difference between reproductive imagination and constructive imagination is
that the images resulting from reproductive imagination are copies of past
experience, while those resulting from constructive
imagination
are not. To learn whether any particular image, or combination of images, is
the product of reproductive or constructive imagination, all we have to do is
to learn whether or not it is a copy of a past experience. Our memories, of
course, are defective, and we may be uncertain on that account; but apart from
that, we need be in no doubt whatever.”
Many persons
hearing for the first time the statement of psychologists that the imaginative
faculties can represent and reproduce or recombine only the images which have
previously been impressed upon the mind, are apt to object that they can, and
frequently do, image things which they have not previously experienced. But can
they and do they? Is it not true that what they believe to be original
creations of the imagination are merely new combinations of original
impressions?
For instance, no one ever saw a unicorn, and yet some one
originally imagined its form. But a little thought will show that the image of
the unicorn is merely that of an animal having the head, neck, and body of a
horse, with the beard of a goat, the legs of a buck, the tail of a lion, and a
long, tapering horn, spirally twisted, in the middle of the forehead. Each of
the several parts of the unicorn exists in some living animal, although the
unicorn, composed of all of these parts, is nonexistent outside of fable. In
the same way the centaur is composed of the body, legs, and tail of the horse
and the trunk, head, and arms of a man. The satyr has the head, body, and arms
of a man, with the horns, legs, and hoofs of a goat. The mermaid has the head,
arms, and trunk of a woman, joined at the waist to the body and tail of a fish.
The mythological “devil” has the head, body, and arms of a man, with
the horns, legs, and cloven foot of the lower animal, and a peculiar tail
composed of that of some animal but tipped with a spearhead. Each of these
characteristics is composed of familiar images of experience. The imagination
may occupy itself for a lifetime turning out impossible animals of this kind,
but every part thereof will be found to correspond to something existent in
nature, and experienced by the mind of the person creating the strange beast.
In the same
way the imagination may picture a familiar person or thing acting in an
unaccustomed manner, the latter having no basis in fact so far as the
individual person or thing is concerned, but being warranted by some experience
concerning other persons or things. For instance, one may easily form the image
of a dog swimming under water like a fish, or climbing a tree like a cat.
Likewise, one may form a mental image of a learned, bewigged High Chancellor,
or a venerable Archbishop of Canterbury, dressed like a clown, standing on his
head, balancing a colored football on his feet, sticking his tongue in his
cheek and winking at the audience. In the same way one may imagine a railroad
running across a barren desert, or a steep mountain, upon which there is not as
yet a rail laid. The bridge across a river may be imaged in the same way. In
fact, this is the way that everything is mentally created, constructed, or
inventedthe old materials being combined in a new way, and arranged in a new
fashion. Some psychologists go so far as to say that no mental image of memory
is an exact reproduction of the original impression; that there are always
changes due to the unconscious operation of the constructive imagination.
The constructive imagination is able to
“tear things to pieces” in search for material, as well as to
“join things together” in its work of building. The importance of the
imagination in all the processes of intellectual thought is great. Without
imagination man could not reason or manifest any intellectual process. It is
impossible to consider the subject of thought without first regarding the
processes of imagination. And yet it is common to hear persons speak of the
imagination as if it were a faculty of mere fancy, useless and without place in
the practical world of thought.
Developing the Imagination.
The
imagination is capable of development and training. The general rules for
development of the imagination are practically those which we have stated in
connection with the development of the memory. There is the same necessity for
plenty of material; for the formation of clear and deep impressions and
clearcut mental images; the same necessity for repeated impression, and the
frequent use and employment of the faculty.
The practice of visualization, of
course, strengthens the power of the imagination as it does that of the memory,
the two powers being intimately related. The imagination may be strengthened
and trained by deliberately recalling previous impressions and then combining
them into new relations. The materials of memory may be torn apart and then
recombined and regrouped. In the same way one may enter into the feelings and
thoughts of other persons by imagining one’s self in their place and
endeavoring to act out in imagination the life of such persons. In this way one
may build up a much fuller and broader conception of human nature and human
motives.
In this place, also, we should caution
the student against the common waste of the powers of the imagination, and the
dissipation of its powers in idle fancies and daydreams. Many persons misuse
their imagination in this way and not only weaken its power for effective work
but also waste their time and energy. Daydreams are notoriously unfit for the
real, practical work of life.
Imagination and Ideals.
And,
finally, the student should remember that in the category of the imaginative
powers must be placed that phase of mental activity which has so much to do
with the making or marring of one’s lifethe formation of ideals. Our ideals are
the patterns after which we shape our life. According to the nature of our ideals
is the character of the life we lead.
Our ideals are the supports of that which we call character.
It is a
truth, old as the race, and now being perceived most clearly by thinkers, that
indeed “as a man thinketh in his heart so is he.” The influence of our
ideals is perceived to affect not only our character but also our place and
degree of success in life. We grow to be that of which we have held ideals. If
we create an ideal, either of general qualities or else these qualities as
manifested by some person living or dead, and keep that ideal ever before us,
we cannot help developing traits and qualities corresponding to those of our
ideal. Careful thought will show that character depends greatly upon the nature
of our ideals; therefore we see the effect of the imagination in character
building.
Moreover, our
imagination has an important bearing on our actions. Many a man has committed
an imprudent or immoral act which he would not have done had he been possessed
of an imagination which showed him the probable results of the action. In the
same way many men have been inspired to great deeds and achievements by reason
of their imagination picturing to them the possible results of certain action.
The “big things” in all walks of life have been performed by men who
had sufficient imagination to picture the possibilities of certain courses or
plans. The railroads, bridges, telegraph lines, cable lines, and other works of
man are the results of the imagination of some men. The good fairy godmother
always provides a vivid and lively imagination among the gifts she bestows upon
her beloved godchildren. Well did the old philosopher pray to the gods:
“And, with all, give unto me a clear and active imagination.”
The dramatic
values of life depend upon the quality of the imagination. Life without
imagination is mechanical and dreary. Imagination may increase the
susceptibility to pain, but it pays for this by increasing the capacity for joy
and happiness. The pig has but little imagination,little pain and little joy,but
who envies the pig? The person with a clear and active imagination is in a
measure a creator of his world, or at least a recreator. He takes an active
part in the creative activities of the universe, instead of being a mere pawn
pushed here and there in the game of life.
Again,
the divine gift of sympathy and understanding depends materially upon the
possession of a good imagination. One can never understand the pain or problems
of another unless he first can imagine himself in the place of the other. Imagination
is at the very heart of sympathy. One may be possessed of great capacity for
feeling, but owing to his lack of imagination may never have this feeling
called into action. The person who would sympathize with others must first
learn to understand them and feel their emotions.
This he can do only if he has
the proper degree of imagination. Those who reach the heart of the people must
first be reached by the feelings of the people. And this is possible only to
him whose imagination enables him to picture himself in the same condition as
others, and thus awaken his latent feelings and sympathies and understanding.
Thus it is seen that the imagination touches not only our intellectual life but
also our emotional nature. Imagination is the very life of the soul
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