Imagination

Imagination preceding reality

When two existing perceptions are combined in the spirit, the third resulting perception is the Synthèse, by occasion a fourth called Antithèse, which at this point exists only as a part of imagination, can often become inspiration for a new invention or technique.

Imagination as a reality

The experimentation of the world is a Interprétation data which come apparently from the direction, perceived like such like reality in contrast with the Pensée and imagining it. This difference can be faded in variable degrees, being able to be faded by several historical causes, i.e. changes in cerebral chemistry by state of consciousnesses deteriorated, Méditation, Hallucinogène S or electric impulses applied to specific parts of the brain.

The difference enters imagined and perceived reality can be so unperceivable that it can cause states psychotics. Many Mental diseases can be allotted to this incapacity of distinction between perceived and the world implicitly creates. Certain cultures and traditions regard reality apparently shared an illusion of the spirit, as the Buddhist and Maya S, or on the other hand extreme of the Aborigène S, while accepting imagined, the dreamed and reality with equal value.

The Infinité of imagination is potentially as much a source of real pleasure that of useless pain.

Imagination can also produce symptoms of real diseases, in certain cases physically expressed. (see Psychosomatic and Madness to two)

Imagination and belief

Imagination differs basically from the Croyance because the invention of the spirit does not deteriorate the course of the action taken in the world apparently divided, whereas the belief is what the person regards as truth inherent in the personal and divided world.

Design of imagination

One can distinguish two fundamental types from design of the Imagination:

imagination as cognitive activity which consists in reassembling various memories to form a new dynamic representation.

passive imagination, when the spirit represents involuntarily significant impressions.

Distinctions

To be able to color (Einbildungskraft)

Like activity of the prone , imagination is an implying production. It is the case for example at Aristote, for which it is a capacity.

call to the intelligence On the contrary, received without a capacity of ordering or meaning construction, its interest weakens. Thus, in the Empiricism, imagination is an echo of impressions, a simple weakened redoubling. Its statute becomes secondary, even lower then.

Form objects which affect our directions

Imagination is close to the Sensibilité, insofar as the significant data condition it. There it does not seem to be able to have imagination without a former significant experiment. This bringing together is not yet sufficient to characterize the clean activity of imagination, but watch that while belonging to the sensitivity, imagination in is nevertheless separate. This separation is included/understood if one attaches to the Entendement the capacity to create forms and thus Connaissance S. the place of imagination thus seems to be between these two faculties.

That poses the problem of the typology of faculties: Which is the exact place of imagination? the Imaginary ? How the cognitive apparatus of the man is organized? Which are then the relations between our various faculties?

Product of the representations of the Time

Imagination, as a faculty to form by ourselves of knowledge, is inseparable from a temporality, since all our knowledge is in time (?). Thus, according to the traditional division of time (cf for example Augustin), one can distinguish:

reproduction (present);
imitation (past);
prefiguration (future).

The reproduction is contemporary of a presence: the image of what is present is already a manifestation of imagination. It is a morphological construction which takes part in the formation of perception.

The imitation is a representation of last time related to the memory. It is, in a strict sense, the facultas imaginandi , the capacity to color.

The prefiguration represents us unceasingly what can arrive to us. This anticipation presents images to us before the real presence of a Objet.

See too

creative Imagination, analyzed by Théodule Ribot in its Test on creative imagination (1900) which is the gasoline of the Créativité and of inventiveness.

the multiple Imaginations of Théodule Ribot
plastic imagination
diffluent imagination
mystical imagination
scientific imagination
imagination practices and mechanical
commercial imagination
the military imagination (to which it devotes only some pages, all insistent on the fact that it would be necessary to study it, but that one would need an expert)
utopian imagination

imagination according to Descartes

For Descartes, there exist three faculties of the conscience:

Will (infinite): to be able to affirm, deny, choose; “power to elect”. It is the free will who allows us to choose to affirm and or to deny any thing; thus to affirm the truth and to deny the forgery. However, the infinity of the will also implies that one can affirm the forgery and to deny the truth.
Understanding (finished): to conceive, include/understand, reason; reasoning. Since Descartes is placed at some share between the divinity and nothing on the scale and nothing on the scale of the existence, it rejects the possibility that our understanding, from which the finality is to distinguish truth from the forgery, is of such an imperfection that it us cheating voluntarily. The understanding offers a finished spectrum of indubitable knowledge to us
imagination represents the gap between the will and the understanding. It offers the possibility of conceiving the unreal one, the imaginary one to us, and thus of ignoring the limits of our understanding. Therefore, it is it which “invents” false proposals that our will can affirm.

For example, one perceives a shrub with far which is in fact a car. It is the resulting one from our will to affirm that it is a tree or to believe that it is not it. However, in a case as in the other, our understanding is never mistaken, since it is true that it perceives a thing resembling a shrub; it is also true that God gave us the power to elect a possibility or the other; it can however prove to be false that it acts well and beautiful of a tree. It is our imagination which offers the possibility to us that the vision with far is a shrub. Therefore, the error resides in the gap between the understanding and the will that is imagination.

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