A WORLD OF PURE EXPERIENCE[25]
It is difficult not to notice a curious unrest in the philosophic atmosphere of the time, a loosening of old landmarks, a softening of oppositions, a mutual borrowing from one another on the part of systems anciently closed, and an interest in new suggestions, however vague, as if the one thing sure were the inadequacy of the extant school-solutions. The dissatisfaction with these seems due for the most part to a feeling that they are too abstract and academic. Life is confused and superabundant, and what the younger generation appears to crave is more of the temperament of life in its philosophy, even though it were at some cost of logical rigor and of formal purity.
Transcendental idealism is inclining to let the world wag incomprehensibly, in spite of its Absolute Subject and his unity of purpose. Berkeleyan idealism is abandoning the principle of parsimony and dabbling in panpsychic speculations. Empiricism flirts with teleology; and, strangest of all, natural realism, so long decently buried, raises its head above the turf, and finds glad hands outstretched from the most unlikely quarters to help it to its feet again. We are all biased by our personal feelings, I know, and I am personally discontented with extant solutions; so I seem to read the signs of a great unsettlement, as if the upheaval of more real conceptions and more fruitful methods were imminent, as if a true landscape might result, less clipped, straight-edged and artificial.
If philosophy be really on the eve of any considerable rearrangement, the time should be propitious for any one who has suggestions of his own to bring forward. For many years past my mind has been growing into a certain type of _Weltanschauung_. Rightly or wrongly, I have got to the point where I can hardly see things in any other pattern. I propose, therefore, to describe the pattern as clearly as I can consistently with great brevity, and to throw my description into the bubbling vat of publicity where, jostled by rivals and torn by critics, it will eventually either disappear from notice, or else, if better luck befall it, quietly subside to the profundities, and serve as a possible ferment of new growths or a nucleus of new crystallization.
I. RADICAL EMPIRICISM
I give the name of "radical empiricism" to my _Weltanschauung_.
Empiricism is known as the opposite of rationalism. Rationalism tends to emphasize universals and to make wholes prior to parts in the order of logic as well as in that of being. Empiricism, on the contrary, lays the explanatory stress upon the part, the element, the individual, and treats the whole as a collection and the universal as an abstraction. My description of things, accordingly, starts with the parts and makes of the whole a being of the second order. It is essentially a mosaic philosophy, a philosophy of plural facts, like that of Hume and his descendants, who refer these facts neither to Substances in which they inhere nor to an Absolute Mind that creates them as its objects. But it differs from the Humian type of empiricism in one particular which makes me add the epithet radical.
To be radical, an empiricism must neither admit into its constructions any element that is not directly experienced, nor exclude from them any element that is directly experienced. For such a philosophy, _the relations that connect experiences must themselves be experienced relations, and any kind of relation experienced must be accounted as "real" as anything else in the system_. Elements may indeed be redistributed, the original placing of things getting corrected, but a real place must be found for every kind of thing experienced, whether term or relation, in the final philosophic arrangement.
Now, ordinary empiricism, in spite of the fact that conjunctive and disjunctive relations present themselves as being fully co-ordinate parts of experience, has always shown a tendency to do away with the connections of things, and to insist most on the disjunctions.
Berkeley"s nominalism, Hume"s statement that whatever things we distinguish are as "loose and separate" as if they had "no manner of connection," James Mill"s denial that similars have anything "really" in common, the resolution of the causal tie into habitual sequence, John Mill"s account of both physical things and selves as composed of discontinuous possibilities, and the general pulverization of all Experience by a.s.sociation and the mind-dust theory, are examples of what I mean.[26]
The natural result of such a world-picture has been the efforts of rationalism to correct its incoherencies by the addition of trans-experiential agents of unification, substances, intellectual categories and powers, or Selves; whereas, if empiricism had only been radical and taken everything that comes without disfavor, conjunction as well as separation, each at its face value, the results would have called for no such artificial correction. _Radical empiricism_, as I understand it, _does full justice to conjunctive relations_, without, however, treating them as rationalism always tends to treat them, as being true in some supernal way, as if the unity of things and their variety belonged to different orders of truth and vitality altogether.
II. CONJUNCTIVE RELATIONS
Relations are of different degrees of intimacy. Merely to be "with" one another in a universe of discourse is the most external relation that terms can have, and seems to involve nothing whatever as to farther consequences. Simultaneity and time-interval come next, and then s.p.a.ce-adjacency and distance. After them, similarity and difference, carrying the possibility of many inferences. Then relations of activity, tying terms into series involving change, tendency, resistance, and the causal order generally. Finally, the relation experienced between terms that form states of mind, and are immediately conscious of continuing each other. The organization of the Self as a system of memories, purposes, strivings, fulfilments or disappointments, is incidental to this most intimate of all relations, the terms of which seem in many cases actually to compenetrate and suffuse each other"s being.[27]
Philosophy has always turned on grammatical particles. With, near, next, like, from, towards, against, because, for, through, my--these words designate types of conjunctive relation arranged in a roughly ascending order of intimacy and inclusiveness. _A priori_, we can imagine a universe of withness but no nextness; or one of nextness but no likeness, or of likeness with no activity, or of activity with no purpose, or of purpose with no ego. These would be universes, each with its own grade of unity. The universe of human experience is, by one or another of its parts, of each and all these grades. Whether or not it possibly enjoys some still more absolute grade of union does not appear upon the surface.
Taken as it does appear, our universe is to a large extent chaotic. No one single type of connection runs through all the experiences that compose it. If we take s.p.a.ce-relations, they fail to connect minds into any regular system. Causes and purposes obtain only among special series of facts. The self-relation seems extremely limited and does not link two different selves together. _Prima facie_, if you should liken the universe of absolute idealism to an aquarium, a crystal globe in which goldfish are swimming, you would have to compare the empiricist universe to something more like one of those dried human heads with which the Dyaks of Borneo deck their lodges. The skull forms a solid nucleus; but innumerable feathers, leaves, strings, beads, and loose appendices of every description float and dangle from it, and, save that they terminate in it, seem to have nothing to do with one another. Even so my experiences and yours float and dangle, terminating, it is true, in a nucleus of common perception, but for the most part out of sight and irrelevant and unimaginable to one another. This imperfect intimacy, this bare relation of _withness_ between some parts of the sum total of experience and other parts, is the fact that ordinary empiricism over-emphasizes against rationalism, the latter always tending to ignore it unduly. Radical empiricism, on the contrary, is fair to both the unity and the disconnection. It finds no reason for treating either as illusory. It allots to each its definite sphere of description, and agrees that there appear to be actual forces at work which tend, as time goes on, to make the unity greater.
The conjunctive relation that has given most trouble to philosophy is the _co-conscious transition_, so to call it, by which one experience pa.s.ses into another when both belong to the same self. About the facts there is no question. My experiences and your experiences are "with"
each other in various external ways, but mine pa.s.s into mine, and yours pa.s.s into yours in a way in which yours and mine never pa.s.s into one another. Within each of our personal histories, subject, object, interest and purpose _are continuous or may be continuous_.[28] Personal histories are processes of change in time, and _the change itself is one of the things immediately experienced_. "Change" in this case means continuous as opposed to discontinuous transition. But continuous transition is one sort of a conjunctive relation; and to be a radical empiricist means to hold fast to this conjunctive relation of all others, for this is the strategic point, the position through which, if a hole be made, all the corruptions of dialectics and all the metaphysical fictions pour into our philosophy. The holding fast to this relation means taking it at its face value, neither less nor more; and to take it at its face value means first of all to take it just as we feel it, and not to confuse ourselves with abstract talk _about_ it, involving words that drive us to invent secondary conceptions in order to neutralize their suggestions and to make our actual experience again seem rationally possible.
What I do feel simply when a later moment of my experience succeeds an earlier one is that though they are two moments, the transition from the one to the other is _continuous_. Continuity here is a definite sort of experience; just as definite as is the _discontinuity-experience_ which I find it impossible to avoid when I seek to make the transition from an experience of my own to one of yours. In this latter case I have to get on and off again, to pa.s.s from a thing lived to another thing only conceived, and the break is positively experienced and noted. Though the functions exerted by my experience and by yours may be the same (_e.g._, the same objects known and the same purposes followed), yet the sameness has in this case to be ascertained expressly (and often with difficulty and uncertainty) after the break has been felt; whereas in pa.s.sing from one of my own moments to another the sameness of object and interest is unbroken, and both the earlier and the later experience are of things directly lived.
There is no other _nature_, no other whatness than this absence of break and this sense of continuity in that most intimate of all conjunctive relations, the pa.s.sing of one experience into another when they belong to the same self. And this whatness is real empirical "content," just as the whatness of separation and discontinuity is real content in the contrasted case. Practically to experience one"s personal continuum in this living way is to know the originals of the ideas of continuity and of sameness, to know what the words stand for concretely, to own all that they can ever mean. But all experiences have their conditions; and over-subtle intellects, thinking about the facts here, and asking how they are possible, have ended by subst.i.tuting a lot of static objects of conception for the direct perceptual experiences. "Sameness," they have said, "must be a stark numerical ident.i.ty; it can"t run on from next to next. Continuity can"t mean mere absence of gap; for if you say two things are in immediate contact, _at_ the contact how can they be two?
If, on the other hand, you put a relation of transition between them, that itself is a third thing, and needs to be related or hitched to its terms. An infinite series is involved," and so on. The result is that from difficulty to difficulty, the plain conjunctive experience has been discredited by both schools, the empiricists leaving things permanently disjoined, and the rationalist remedying the looseness by their Absolutes or Substances, or whatever other fict.i.tious agencies of union they may have employed.[29] From all which artificiality we can be saved by a couple of simple reflections: first, that conjunctions and separations are, at all events, co-ordinate phenomena which, if we take experiences at their face value, must be accounted equally real; and second, that if we insist on treating things as really separate when they are given as continuously joined, invoking, when union is required, transcendental principles to overcome the separateness we have a.s.sumed, then we ought to stand ready to perform the converse act. We ought to invoke higher principles of _dis_union, also, to make our merely experienced disjunctions more truly real. Failing thus, we ought to let the originally given continuities stand on their own bottom. We have no right to be lopsided or to blow capriciously hot and cold.
III. THE COGNITIVE RELATION
The first great pitfall from which such a radical standing by experience will save us is an artificial conception of the _relations between knower and known_. Throughout the history of philosophy the subject and its object have been treated as absolutely discontinuous ent.i.ties; and thereupon the presence of the latter to the former, or the "apprehension" by the former of the latter, has a.s.sumed a paradoxical character which all sorts of theories had to be invented to overcome.
Representative theories put a mental "representation," "image," or "content" into the gap, as a sort of intermediary. Common-sense theories left the gap untouched, declaring our mind able to clear it by a self-transcending leap. Transcendentalist theories left it impossible to traverse by finite knowers, and brought an Absolute in to perform the saltatory act. All the while, in the very bosom of the finite experience, every conjunction required to make the relation intelligible is given in full. Either the knower and the known are:
(1) the self-same piece of experience taken twice over in different contexts; or they are
(2) two pieces of _actual_ experience belonging to the same subject, with definite tracts of conjunctive transitional experience between them; or
(3) the known is a _possible_ experience either of that subject or another, to which the said conjunctive transitions _would_ lead, if sufficiently prolonged.
To discuss all the ways in which one experience may function as the knower of another, would be incompatible with the limits of this essay.[30] I have just treated of type 1, the kind of knowledge called perception.[31] This is the type of case in which the mind enjoys direct "acquaintance" with a present object. In the other types the mind has "knowledge-about" an object not immediately there. Of type 2, the simplest sort of conceptual knowledge, I have given some account in two [earlier] articles.[32] Type 3 can always formally and hypothetically be reduced to type 2, so that a brief description of that type will put the present reader sufficiently at my point of view, and make him see what the actual meanings of the mysterious cognitive relation may be.
Suppose me to be sitting here in my library at Cambridge, at ten minutes" walk from "Memorial Hall," and to be thinking truly of the latter object. My mind may have before it only the name, or it may have a clear image, or it may have a very dim image of the hall, but such intrinsic differences in the image make no difference in its cognitive function. Certain _extrinsic_ phenomena, special experiences of conjunction, are what impart to the image, be it what it may, its knowing office.
For instance, if you ask me what hall I mean by my image, and I can tell you nothing; or if I fail to point or lead you towards the Harvard Delta; or if, being led by you, I am uncertain whether the Hall I see be what I had in mind or not; you would rightly deny that I had "meant"
that particular hall at all, even though my mental image might to some degree have resembled it. The resemblance would count in that case as coincidental merely, for all sorts of things of a kind resemble one another in this world without being held for that reason to take cognizance of one another.
On the other hand, if I can lead you to the hall, and tell you of its history and present uses; if in its presence I feel my idea, however imperfect it may have been, to have led hither and to be now _terminated;_ if the a.s.sociates of the image and of the felt hall run parallel, so that each term of the one context corresponds serially, as I walk, with an answering term of the others; why then my soul was prophetic, and my idea must be, and by common consent would be, called cognizant of reality. That percept was what I _meant_, for into it my idea has pa.s.sed by conjunctive experiences of sameness and fulfilled intention. Nowhere is there jar, but every later moment continues and corroborates an earlier one.
In this continuing and corroborating, taken in no transcendental sense, but denoting definitely felt transitions, _lies all that the knowing of a percept by an idea can possibly contain or signify_. Wherever such transitions are felt, the first experience _knows_ the last one. Where they do not, or where even as possibles they can not, intervene, there can be no pretence of knowing. In this latter case the extremes will be connected, if connected at all, by inferior relations--bare likeness or succession, or by "withness" alone. Knowledge of sensible realities thus comes to life inside the tissue of experience. It is _made_; and made by relations that unroll themselves in time. Whenever certain intermediaries are given, such that, as they develop towards their terminus, there is experience from point to point of one direction followed, and finally of one process fulfilled, the result is that _their starting-point thereby becomes a knower and their terminus an object meant or known_. That is all that knowing (in the simple case considered) can be known-as, that is the whole of its nature, put into experiential terms. Whenever such is the sequence of our experiences we may freely say that we had the terminal object "in mind" from the outset, even although _at_ the outset nothing was there in us but a flat piece of substantive experience like any other, with no self-transcendency about it, and no mystery save the mystery of coming into existence and of being gradually followed by other pieces of substantive experience, with conjunctively transitional experiences between. That is what we _mean_ here by the object"s being "in mind." Of any deeper more real way of being in mind we have no positive conception, and we have no right to discredit our actual experience by talking of such a way at all.
I know that many a reader will rebel at this. "Mere intermediaries," he will say, "even though they be feelings of continuously growing fulfilment, only _separate_ the knower from the known, whereas what we have in knowledge is a kind of immediate touch of the one by the other, an "apprehension" in the etymological sense of the word, a leaping of the chasm as by lightning, an act by which two terms are smitten into one, over the head of their distinctness. All these dead intermediaries of yours are out of each other, and outside of their termini still."
But do not such dialectic difficulties remind us of the dog dropping his bone and snapping at its image in the water? If we knew any more real kind of union _aliunde_, we might be ent.i.tled to brand all our empirical unions as a sham. But unions by continuous transition are the only ones we know of, whether in this matter of a knowledge-about that terminates in an acquaintance, whether in personal ident.i.ty, in logical predication through the copula "is," or elsewhere. If anywhere there were more absolute unions realized, they could only reveal themselves to us by just such conjunctive results. These are what the unions are _worth_, these are all that _we can ever practically mean_ by union, by continuity. Is it not time to repeat what Lotze said of substances, that to _act like_ one is to _be_ one?[33] Should we not say here that to be experienced as continuous is to be really continuous, in a world where experience and reality come to the same thing? In a picture gallery a painted hook will serve to hang a painted chain by, a painted cable will hold a painted ship. In a world where both the terms and their distinctions are affairs of experience, conjunctions that are experienced must be at least as real as anything else. They will be"
absolutely" real conjunctions, if we have no transphenomenal Absolute ready, to derealize the whole experienced world by, at a stroke. If, on the other hand, we had such an Absolute, not one of our opponents"
theories of knowledge could remain standing any better than ours could; for the distinctions as well as the conjunctions of experience would impartially fall its prey. The whole question of how "one" thing can know "another" would cease to be a real one at all in a world where otherness itself was an illusion.[34]
So much for the essentials of the cognitive relation, where the knowledge is conceptual in type, or forms knowledge "about" an object.
It consists in intermediary experiences (possible, if not actual) of continuously developing progress, and, finally, of fulfilment, when the sensible percept, which is the object, is reached. The percept here not only _verifies_ the concept, proves its function of knowing that percept to be true, but the percept"s existence as the terminus of the chain of intermediaries _creates_ the function. Whatever terminates that chain was, because it now proves itself to be, what the concept "had in mind."
The towering importance for human life of this kind of knowing lies in the fact that an experience that knows another can figure as its _representative_, not in any quasi-miraculous "epistemological" sense, but in the definite practical sense of being its _subst.i.tute_ in various operations, sometimes physical and sometimes mental, which lead us to its a.s.sociates and results. By experimenting on our ideas of reality, we may save ourselves the trouble of experimenting on the real experiences which they severally mean. The ideas form related systems, corresponding point for point to the systems which the realities form; and by letting an ideal term call up its a.s.sociates systematically, we may be led to a terminus which the corresponding real term would have led to in case we had operated on the real world. And this brings us to the general question of subst.i.tution.
IV. SUBSt.i.tUTION
In Taine"s brilliant book on "Intelligence," subst.i.tution was for the first time named as a cardinal logical function, though of course the facts had always been familiar enough. What, exactly, in a system of experiences, does the "subst.i.tution" of one of them for another mean?
According to my view, experience as a whole is a process in time, whereby innumerable particular terms lapse and are superseded by others that follow upon them by transitions which, whether disjunctive or conjunctive in content, are themselves experiences, and must in general be accounted at least as real as the terms which they relate. What the nature of the event called "superseding" signifies, depends altogether on the kind of transition that obtains. Some experiences simply abolish their predecessors without continuing them in any way. Others are felt to increase or to enlarge their meaning, to carry out their purpose, or to bring us nearer to their goal. They "represent" them, and may fulfil their function better than they fulfilled it themselves. But to "fulfil a function" in a world of pure experience can be conceived and defined in only one possible way. In such a world transitions and arrivals (or terminations) are the only events that happen, though they happen by so many sorts of path. The only function that one experience can perform is to lead into another experience; and the only fulfilment we can speak of is the reaching of a certain experienced end. When one experience leads to (or can lead to) the same end as another, they agree in function. But the whole system of experiences as they are immediately given presents itself as a quasi-chaos through which one can pa.s.s out of an initial term in many directions and yet end in the same terminus, moving from next to next by a great many possible paths.
Either one of these paths might be a functional subst.i.tute for another, and to follow one rather than another might on occasion be an advantageous thing to do. As a matter of fact, and in a general way, the paths that run through conceptual experiences, that is, through "thoughts" or "ideas" that "know" the things in which they terminate, are highly advantageous paths to follow. Not only do they yield inconceivably rapid transitions; but, owing to the "universal"
character[35] which they frequently possess, and to their capacity for a.s.sociation with one another in great systems, they outstrip the tardy consecutions of the things themselves, and sweep us on towards our ultimate termini in a far more labor-saving way than the following of trains of sensible perception ever could. Wonderful are the new cuts and the short-circuits which the thought-paths make. Most thought-paths, it is true, are subst.i.tutes for nothing actual; they end outside the real world altogether, in wayward fancies, utopias, fictions or mistakes. But where they do re-enter reality and terminate therein, we subst.i.tute them always; and with these subst.i.tutes we pa.s.s the greater number of our hours.
This is why I called our experiences, taken all together, a quasi-chaos.
There is vastly more discontinuity in the sum total of experiences than we commonly suppose. The objective nucleus of every man"s experience, his own body, is, it is true, a continuous percept; and equally continuous as a percept (though we may be inattentive to it) is the material environment of that body, changing by gradual transition when the body moves. But the distant parts of the physical world are at all times absent from us, and form conceptual objects merely, into the perceptual reality of which our life inserts itself at points discrete and relatively rare. Round their several objective nuclei, partly shared and common and partly discrete, of the real physical world, innumerable thinkers, pursuing their several lines of physically true cogitation, trace paths that intersect one another only at discontinuous perceptual points, and the rest of the time are quite incongruent; and around all the nuclei of shared "reality," as around the Dyak"s head of my late metaphor, floats the vast cloud of experiences that are wholly subjective, that are non-subst.i.tutional, that find not even an eventual ending for themselves in the perceptual world--the mere day-dreams and joys and sufferings and wishes of the individual minds. These exist _with_ one another, indeed, and with the objective nuclei, but out of them it is probable that to all eternity no interrelated system of any kind will ever be made.
This notion of the purely subst.i.tutional or conceptual physical world brings us to the most critical of all the steps in the development of a philosophy of pure experience. The paradox of self-transcendency in knowledge comes back upon us here, but I think that our notions of pure experience and of subst.i.tution, and our radically empirical view of conjunctive transitions, are _Denkmittel_ that will carry us safely through the pa.s.s.
V. WHAT OBJECTIVE REFERENCE IS.
Whosoever feels his experience to be something subst.i.tutional even while he has it, may be said to have an experience that reaches beyond itself.
From inside of its own ent.i.ty it says "more," and postulates reality existing elsewhere. For the transcendentalist, who holds knowing to consist in a _salto mortale_ across an "epistemological chasm," such an idea presents no difficulty; but it seems at first sight as if it might be inconsistent with an empiricism like our own. Have we not explained that conceptual knowledge is made such wholly by the existence of things that fall outside of the knowing experience itself--by intermediary experiences and by a terminus that fulfils? Can the knowledge be there before these elements that const.i.tute its being have come? And, if knowledge be not there, how can objective reference occur?
The key to this difficulty lies in the distinction between knowing as verified and completed, and the same knowing as in transit and on its way. To recur to the Memorial Hall example lately used, it is only when our idea of the Hall has actually terminated in the percept that we know "for certain" that from the beginning it was truly cognitive of _that_.
Until established by the end of the process, its quality of knowing that, or indeed of knowing anything, could still be doubted; and yet the knowing really was there, as the result now shows. We were _virtual_ knowers of the Hall long before we were certified to have been its actual knowers, by the percept"s retroactive validating power. Just so we are "mortal" all the time, by reason of the virtuality of the inevitable event which will make us so when it shall have come.
Now the immensely greater part of all our knowing never gets beyond this virtual stage. It never is completed or nailed down. I speak not merely of our ideas of imperceptibles like ether-waves or dissociated "ions,"
or of "ejects" like the contents of our neighbors" minds; I speak also of ideas which we might verify if we would take the trouble, but which we hold for true although unterminated perceptually, because nothing says "no" to us, and there is no contradicting truth in sight. _To continue thinking unchallenged is, ninety-nine times out of a hundred, our practical subst.i.tute for knowing in the completed sense._ As each experience runs by cognitive transition into the next one, and we nowhere feel a collision with what we elsewhere count as truth or fact, we commit ourselves to the current as if the port were sure. We live, as it were, upon the front edge of an advancing wave-crest, and our sense of a determinate direction in falling forward is all we cover of the future of our path. It is as if a differential quotient should be conscious and treat itself as an adequate subst.i.tute for a traced-out curve. Our experience, _inter alia_, is of variations of rate and of direction, and lives in these transitions more than in the journey"s end. The experiences of tendency are sufficient to act upon--what more could we have _done_ at those moments even if the later verification comes complete?