A Quote by Ralph Waldo Emerson
Imagination is a very high sort of seeing, which does not come by study, but by the intellect being where and what it sees, by sharing the path, or circuits of things through forms, and so making them translucid to others.
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The soul must be distinct from intellect because even at its best, what the soul does when it's thinking, is it thinks linguistically, it thinks in a temporarily extended way, so it for example, might go through the steps of an argument chain, as if you were going through a syllogism and seeing that something followed from the premises, whereas intellect simply grasps the forms.
Imagination is a very high sort of seeing.
Those wise men knew God to be in things, and Divinity to be latent in Nature, working and glowing differently in different subjects and succeeding through diverse physical forms, in certain arrangements, in making them participants in her, I say, in her being, in her life and intellect.
The region belonging to the pure intellect is straitened: the imagination labours to extend its territories, to give it room. She sweeps across the boarders, searching out new lands into which she may guide her plodding brother. The imagination is the light which redeems from the darkness for the eyes of the understanding. Novalis says, 'The imagination is the stuff of the intellect' -affords, that is, the material upon which the intellect works.
It was the same with friendship. Disagreement between friends and spouses, too had to be carefully handled. If the time you spent with friends was consumed by disagreement, then there was no room for the essence of friendship, which was a sharing of the world. And that sharing involved seeing things the same way, or at least seeing things through the eyes of the friend.
?"Intellect is the knowledge obtained by experience of names and forms; wisdom is the knowledge which manifests only from the inner being; to acquire intellect one must delve into studies, but to obtain wisdom, nothing but the flow of divine mercy is needed; it is as natural as the instinct of swimming to the fish, or of flying to the bird. Intellect is the sight which enables one to see through the external world, but the light of wisdom enables one to see through the external into the internal world.
Imagination has the creative task of making symbols, joining things together in such a way that they throw new light on each other and on everything around them. The imagination is a discovering faculty, a faculty for seeing relationships, for seeing meanings that are special and even quite new.
Let me just say that to imagine racism does not exist is imagination. And to imagine that it does not create its own set of problems is true imagination. So let's not imagine that racism is gone, extinguished, because it's not. We are seeing this in the top levels of the political arena, and we are seeing it very, very plainly.
The way forward does not lie in amateur and comically timeless linguistic sociology which takes 'forms of life ' for granted (and this is what philosophy has been recently), but in the systematic study of forms of life which does not take them for granted at all. It hardly matters whether such an inquiry is called philosophy or sociology.
The source of genius is imagination alone, the refinement of the senses that sees what others do not see, or sees them differently.
One of the good things that come of a true marriage is, that there is one face on which changes come without your seeing them; or rather there is one face which you can still see the same, through all the shadows which years have gathered upon it.
Fancy, an animal faculty, is very different from imagination, which is intellectual. The former is passive; but the latter is active and creative. Children, the weak minded, and the timid are full of fancy. Men and women of intellect, of great intellect, are alone possessed of great imagination.
We do each have an intellect but there's a universal intellect which is the same for everybody, as it were. And this single intellect is grasping the platonic forms.
To see ourselves as others see us can be eye-opening. To see others as sharing a nature with ourselves is the merest decency. But it is from the far more difficult achievement of seeing ourselves amongst others, as a local example of the forms human life has locally taken, a case among cases, a world among worlds, that the largeness of mind, without which objectivity is self-congratulation and tolerance a sham, comes.
For Plotinus, what really exists are the Platonic forms, so the true nature or form of things like justice, beauty, maybe numbers, things like that, and these he associates with the intellect because they're the objects of intellect, they are things that intellect can think about.
Above thought is the intellect, which still seeks: it goes about looking, spies out here and there, picks up and drops. But above the intellect that seeks is another intellect which does not seek but stays in its pure, simple being, which is embraced in that light.
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