I don’t remember. I have to tell you everything with words don’t I? It’s the only way I can let you know. But some things don’t fit words. It’s like there are shapes, shapes under blankets. They are there, half known to me, familiar but not concrete. They move, breathe and are alive.
Imagine a big black blanket. Bone black. Under it is something. Like a rock or a body but it is not those things; It is a time and a place and a from that to this point – an experience. Muffled, undefined, no edge.
– EC, 2014
The word “intuition” has many meanings. But in its popular, as distinct from refined philosophic usage, it is closely connected with the single qualitativeness underlying all the details of explicit reasoning. It may be relatively dumb and inarticulate and yet penetrating; unexpressed in definite ideas which form reasons and justifications and yet profoundly right. To my mind, Bergson’s contention that intuition precedes conception and goes deeper is correct. Reflection and rational elaboration spring from and make explicit a prior intuition. But there is nothing mystical about this fact, and it does not signify that there are two modes of knowledge, one of which is appropriate to one kind of subject-matter, and the other mode to the other kind. Thinking and theorizing about physical matters set out from an intuition, and reflection about affairs of life and mind consists in an ideational and conceptual transformation of what begins as an intuition. Intuition, in short, signifies the realization of a pervasive quality such that it regulates the determination of relevant distinctions or of whatever, whether in the way of terms or relations, becomes the accepted object of thought.