nomenon called by that name is this, that if we look with each eye upon a different picture (as in the annexed stereoscopic slide), sometimes one picture, sometimes the other, or parts of both, will come to consciousness, but hardly ever both combined. Helmholtz now says: "I find that I am able to attend voluntarily, now to one and now to the other system of lines; and that then this system remains visible alone for a certain time, whilst the other completely vanishes. This happens, for example, whenever I try to count the lines first of one and then of the other system. . . . But it is extremely hard to chain the attention down to one of the systems for long, unless we associate with our looking some distinct purpose which keeps the activity of the attention perpetually renewed. Such a one is counting the lines, comparing their intervals, or the like. An equilibrium of the attention, persistent for any length of time, is under no circumstances attainable. The natural tendency of attention when left to itself is to wander to ever new things; and so soon as the interest of its object is over, so soon as nothing new is to be noticed there, it passes, in spite of our will, to something else. If we wish to keep it upon one and the same object, we must seek constantly to find out something new about the latter, especially if other powerful impressions are attracting us away." And again criticising an author who had treated of attention as an activity absolutely subject to the conscious will, Helmholtz writes: "This is only restrictedly true. We move our eyes by our will; but one without training cannot so easily execute the intention of making them converge. At any moment, however, he can execute that of looking at a near object, in which act convergence is involved. No w just as little can we carry out our purpose to keep our attention steadily fixed upon a certain object, when our interest in the object is exhausted, and the purpose is inwardly formulated in this abstract way. But we can set ourselves new questions about the object, so that a new interest in it arises, and then the attention will remain riveted. The relation of attention to will is, then, less one of immediate than of mediate control." These words of Helmholtz are of fundamental importance. And if true of sensorial attention, how much more true are they of the intellectual variety! The conditio sine quá non of sustained attention to a given topic of thought is that we should roll it over and over incessantly and consider different aspects and relations of it in turn. Only in pathological states will a fixed and ever monotonously recurring idea possess the mind. And now we can see why it is that what is called sustained attention is the easier, the richer in acquisitions and the fresher and more original the mind. In such minds, subjects bud and sprout and grow. At every moment, they please by a new consequence and rivet the attention afresh. But an intellect unfurnished with materials, stagnant, unoriginal, will hardly be likely to consider any subject long. A glance exhausts its possibilities of interest. Geniuses are commonly believed to excel other men in their power of sustained attention.* In most of them, it is to be feared, the so-called 'power' is of the passive sort. Their ideas coruscate, every subject branches infinitely before their fertile minds, and so for hours they may be rapt. But it is their genius making them attentive, not their attention making geniuses of them. And, when we come down to the root of the matter, we see that they differ from ordinary men less in the character of their attention than in the nature of the objects upon which it is successively bestowed. In the genius, these form a concatenated series, suggesting 'Genius,' says Helvetius, 'is nothing but a continued attention (une attention suivie).' 'Genius,' says Buffon, ‘is only a protracted patience (une longue patience).' 'In the exact sciences, at least,' says Cuvier, 'it is the patience of a sound intellect, when invincible, which truly constitutes genius.' And Chesterfield has also observed that the power of applying an attention, steady and undissipated, to a single object, is the sure mark of a superior genius." (Hamilton: Lect. on Metaph., lecture XIV.) each other mutually by some rational law. Therefore we call the attention 'sustained' and the topic of meditation for hours the same.' In the common man the series is for the most part incoherent, the objects have no rational ( bond, and we call the attention wandering and unfixed. It is probable that genius tends actually to prevent a man from acquiring habits of voluntary attention, and that moderate intellectual endowments are the soil in which we may best expect, here as elsewhere, the virtues of the will, strictly so called, to thrive. But, whether the attention come by grace of genius or by dint of will, the longer one does attend to a topic the more mastery of it one has. And the faculty of voluntarily bringing back a wandering attention, over and over again, is the very root of judgment, character, and will. No one is compos sui if he have it not. An education which should improve this faculty would be the education par excellence. But it is easier to define this ideal than to give practical directions for bringing it about. The only general pedagogic maxim bearing on attention is that the more interest the child has in advance in the subject, the better he will attend. Induct him therefore in such a way as to knit each new thing on to some acquisition already there; and if possible awaken curiosity, so that the new thing shall seem to come as an answer, or part of an answer, to a question pre-existing in his mind. At present having described the varieties, let us turn to THE EFFECTS OF ATTENTION. Its remote effects are too incalculable to be recorded. The practical and theoretical life of whole species, as well as of individual beings, results from the selection which the habitual direction of their attention involves. In Chapters XIV and XV some of se consequences will come to light. Suffice it meanwhile at each of us literally chooses, by his ways of attending to things, what sort of a universe he shall appear to himself to inhabit. The immediate effects of attention are to make us: b) conceive- better than otherwise we could-both more successive things and each thing more clearly. It also (e) shortens 'reaction-time.' a and b. Most people would say that a sensation attended to becomes stronger than it otherwise would be. This point is, however, not quite plain, and has occasioned some discussion. * From the strength or intensity of a sensation must be distinguished its clearness; and to increase this is, for some psychologists, the utmost that attention can do. When the facts are surveyed, however, it must be admitted that to some extent the relative intensity of two sensations may be changed when one of them is attended to and the other not. Every artist knows how he can make a scene before his eyes appear warmer or colder in color, according to the way he sets his attention. If for warm, he soon begins to see the red color start out of everything; if for cold, the blue. Similarly in listening for certain notes in a chord, or overtones in a musical sound, the one we attend to sounds probably a little more loud as well as more emphatic than it did before. When we mentally break a series of monotonous strokes into a rhythm, by accentuating every second or third one, etc., the stroke on which the stress of attention is laid seems to become stronger as well as more emphatic. The increased visibility of optical after-images and of double images, which close attention brings about, can hardly be interpreted otherwise than as a real strengthening of the retinal sensations themselves. And this view is rendered particularly probable by the fact that an imagined visual object may, if attention be concentrated upon it long enough, acquire before the mind's eye almost the brilliancy of reality, and (in the case of certain exceptionally gifted observers) leave a negative -image of itself when Confident expectation it passes away (see Chapter XVIII). of a certain intensity or quality of impression will often make us sensibly see or hear it in an object which really * See, e.g., Ulrici: Leib u. Seele, . 28; Lotze: Metaphysik, § 278; Fechner. Revision d. Psychophysik, XIX; G. E. Müller: Zur Theorie d. sinnl. Aufmerksamkeit, § 1; Stumpf: Tonpsychologie, 1. 71. falls far short of it. In face of such facts it is rash to say that attention cannot make a sense-impression more intense. But, on the other hand, the intensification which may be brought about seems never to lead the judgment astray. As we rightly perceive and name the same color under various lights, the same sound at various distances; so we seem to make an analogous sort of allowance for the varying amounts of attention with which objects are viewed; and whatever changes of feeling the attention may bring we charge, as it were, to the attention's account, and still perceive and conceive the object as the same. "A gray paper appears to us no lighter, the pendulum-beat of a clock no louder, no matter how much we increase the strain of our attention upon them. No one, by doing this, can make the gray paper look white, or the stroke of the pendulum sound like the blow of a strong hammer,-everyone, on the contrary, feels the increase as that of his own conscious activity turned upon the thing.' ""* Were it otherwise, we should not be able to note intensities by attending to them. Weak impressions would, as Stumpf says,t become stronger by the very fact of being observed. "I should not be able to observe faint sounds at all, but only such as appeared to me of maximal strength, or at least of a strength that increased with the amount of my observation. In reality, however, I can, with steadily increasing attention, follow a diminuendo perfectly well." The subject is one which would well repay exact experiment, if methods could be devised. Meanwhile there is no question whatever that attention augments the clearness of all that we perceive or conceive by its aid. But what is meant by clearness here? C. Clearness, so far as attention produces it, means distinction from other things and internal analysis or subdivision. These are essentially products of intellectual discrimination, involving comparison, memory, and perception of various relations. The attention per se does not distinguish and analyze and relate. The most we can say is that it is a *Fechner, op. cit. p. 271. |