"But then," added he, speaking from his own point of view, "to enjoy honour when alive one would readily die on a war-shield or in the headsman"s basket."
So he rejected the pigs" point of view and adopted his own point of view. In what sense, then, was he different from the pigs?"
I much fear that the evolutionists too often resemble the Grand Augur and the pigs.
The ethical element which has been prominent in many of the most famous systems of philosophy is, in my opinion, one of the most serious obstacles to the victory of scientific method in the investigation of philosophical questions. Human ethical notions, as Chuang Tzu perceived, are essentially anthropocentric, and involve, when used in metaphysics, an attempt, however veiled, to legislate for the universe on the basis of the present desires of men. In this way they interfere with that receptivity to fact which is the essence of the scientific att.i.tude towards the world. To regard ethical notions as a key to the understanding of the world is essentially pre-Copernican. It is to make man, with the hopes and ideals which he happens to have at the present moment, the centre of the universe and the interpreter of its supposed aims and purposes. Ethical metaphysics is fundamentally an attempt, however disguised, to give legislative force to our own wishes. This may, of course, be questioned, but I think that it is confirmed by a consideration of the way in which ethical notions arise. Ethics is essentially a product of the gregarious instinct, that is to say, of the instinct to co-operate with those who are to form our own group against those who belong to other groups. Those who belong to our own group are good; those who belong to hostile groups are wicked. The ends which are pursued by our own group are desirable ends, the ends pursued by hostile groups are nefarious. The subjectivity of this situation is not apparent to the gregarious animal, which feels that the general principles of justice are on the side of its own herd. When the animal has arrived at the dignity of the metaphysician, it invents ethics as the embodiment of its belief in the justice of its own herd. So the Grand Augur invokes ethics as the justification of Augurs in their conflicts with pigs.
But, it may be said, this view of ethics takes no account of such truly ethical notions as that of self-sacrifice. This, however, would be a mistake. The success of gregarious animals in the struggle for existence depends upon co-operation within the herd, and co-operation requires sacrifice, to some extent, of what would otherwise be the interest of the individual. Hence arises a conflict of desires and instincts, since both self-preservation and the preservation of the herd are biological ends to the individual. Ethics is in origin the art of recommending to others the sacrifices required for co-operation with oneself. Hence, by reflexion, it comes, through the operation of social justice, to recommend sacrifices by oneself, but all ethics, however refined, remains more or less subjective. Even vegetarians do not hesitate, for example, to save the life of a man in a fever, although in doing so they destroy the lives of many millions of microbes. The view of the world taken by the philosophy derived from ethical notions is thus never impartial and therefore never fully scientific. As compared with science, it fails to achieve the imaginative liberation from self which is necessary to such understanding of the world as man can hope to achieve, and the philosophy which it inspires is always more or less parochial, more or less infected with the prejudices of a time and a place.
I do not deny the importance or value, within its own sphere, of the kind of philosophy which is inspired by ethical notions. The ethical work of Spinoza, for example, appears to me of the very highest significance, but what is valuable in such work is not any metaphysical theory as to the nature of the world to which it may give rise, nor indeed anything which can be proved or disproved by argument. What is valuable is the indication of some new way of feeling towards life and the world, some way of feeling by which our own existence can acquire more of the characteristics which we must deeply desire. The value of such work, however immeasurable it is, belongs with practice and not with theory. Such theoretic importance as it may possess is only in relation to human nature, not in relation to the world at large. The scientific philosophy, therefore, which aims only at understanding the world and not directly at any other improvement of human life, cannot take account of ethical notions without being turned aside from that submission to fact which is the essence of the scientific temper.
II
If the notion of the universe and the notion of good and evil are extruded from scientific philosophy, it may be asked what specific problems remain for the philosopher as opposed to the man of science?
It would be difficult to give a precise answer to this question, but certain characteristics may be noted as distinguishing the province of philosophy from that of the special sciences.
In the first place a philosophical proposition must be general. It must not deal specially with things on the surface of the earth, or with the solar system, or with any other portion of s.p.a.ce and time. It is this need of generality which has led to the belief that philosophy deals with the universe as a whole. I do not believe that this belief is justified, but I do believe that a philosophical proposition must be applicable to everything that exists or may exist. It might be supposed that this admission would be scarcely distinguishable from the view which I wish to reject. This, however, would be an error, and an important one. The traditional view would make the universe itself the subject of various predicates which could not be applied to any particular thing in the universe, and the ascription of such peculiar predicates to the universe would be the special business of philosophy. I maintain, on the contrary, that there are no propositions of which the "universe" is the subject; in other words, that there is no such thing as the "universe." What I do maintain is that there are general propositions which may be a.s.serted of each individual thing, such as the propositions of logic. This does not involve that all the things there are form a whole which could be regarded as another thing and be made the subject of predicates. It involves only the a.s.sertion that there are properties which belong to each separate thing, not that there are properties belonging to the whole of things collectively. The philosophy which I wish to advocate may be called logical atomism or absolute pluralism, because, while maintaining that there are many things, it denies that there is a whole composed of those things. We shall see, therefore, that philosophical propositions, instead of being concerned with the whole of things collectively, are concerned with all things distributively; and not only must they be concerned with all things, but they must be concerned with such properties of all things as do not depend upon the accidental nature of the things that there happen to be, but are true of any possible world, independently of such facts as can only be discovered by our senses.
This brings us to a second characteristic of philosophical propositions, namely, that they must be _a priori_. A philosophical proposition must be such as can be neither proved nor disproved by empirical evidence. Too often we find in philosophical books arguments based upon the course of history, or the convolutions of the brain, or the eyes of sh.e.l.l-fish. Special and accidental facts of this kind are irrelevant to philosophy, which must make only such a.s.sertions as would be equally true however the actual world were const.i.tuted.
We may sum up these two characteristics of philosophical propositions by saying that _philosophy is the science of the possible_. But this statement unexplained is liable to be misleading, since it may be thought that the possible is something other than the general, whereas in fact the two are indistinguishable.
Philosophy, if what has been said is correct, becomes indistinguishable from logic as that word has now come to be used. The study of logic consists, broadly speaking, of two not very sharply distinguished portions. On the one hand it is concerned with those general statements which can be made concerning everything without mentioning any one thing or predicate or relation, such for example as "if _x_ is a member of the cla.s.s a and every member of a is a member of , then _x_ is a member of the cla.s.s , whatever _x_, a, and may be." On the other hand, it is concerned with the a.n.a.lysis and enumeration of logical _forms_, i.e. with the kinds of propositions that may occur, with the various types of facts, and with the cla.s.sification of the const.i.tuents of facts. In this way logic provides an inventory of possibilities, a repertory of abstractly tenable hypotheses.
It might be thought that such a study would be too vague and too general to be of any very great importance, and that, if its problems became at any point sufficiently definite, they would be merged in the problems of some special science. It appears, however, that this is not the case. In some problems, for example, the a.n.a.lysis of s.p.a.ce and time, the nature of perception, or the theory of judgment, the discovery of the logical form of the facts involved is the hardest part of the work and the part whose performance has been most lacking hitherto. It is chiefly for want of the right logical hypothesis that such problems have hitherto been treated in such an unsatisfactory manner, and have given rise to those contradictions or antinomies in which the enemies of reason among philosophers have at all times delighted.
By concentrating attention upon the investigation of logical forms, it becomes possible at last for philosophy to deal with its problems piecemeal, and to obtain, as the sciences do, such partial and probably not wholly correct results as subsequent investigation can utilise even while it supplements and improves them. Most philosophies. .h.i.therto have been constructed all in one block, in such a way that, if they were not wholly correct, they were wholly incorrect, and could not be used as a basis for further investigations. It is chiefly owing to this fact that philosophy, unlike science, has. .h.i.therto been unprogressive, because each original philosopher has had to begin the work again from the beginning, without being able to accept anything definite from the work of his predecessors. A scientific philosophy such as I wish to recommend will be piecemeal and tentative like other sciences; above all, it will be able to invent hypotheses which, even if they are not wholly true, will yet remain fruitful after the necessary corrections have been made. This possibility of successive approximations to the truth is, more than anything else, the source of the triumphs of science, and to transfer this possibility to philosophy is to ensure a progress in method whose importance it would be almost impossible to exaggerate.
The essence of philosophy as thus conceived is a.n.a.lysis, not synthesis. To build up systems of the world, like Heine"s German professor who knit together fragments of life and made an intelligible system out of them, is not, I believe, any more feasible than the discovery of the philosopher"s stone. What is feasible is the understanding of general forms, and the division of traditional problems into a number of separate and less baffling questions.
"Divide and conquer" is the maxim of success here as elsewhere.
Let us ill.u.s.trate these somewhat general maxims by examining their application to the philosophy of s.p.a.ce, for it is only in application that the meaning or importance of a method can be understood. Suppose we are confronted with the problem of s.p.a.ce as presented in Kant"s Transcendental aesthetic, and suppose we wish to discover what are the elements of the problem and what hope there is of obtaining a solution of them. It will soon appear that three entirely distinct problems, belonging to different studies, and requiring different methods for their solution, have been confusedly combined in the supposed single problem with which Kant is concerned. There is a problem of logic, a problem of physics, and a problem of theory of knowledge. Of these three, the problem of logic can be solved exactly and perfectly; the problem of physics can probably be solved with as great a degree of certainty and as great an approach to exactness as can be hoped in an empirical region; the problem of theory of knowledge, however, remains very obscure and very difficult to deal with. Let us see how these three problems arise.
(1) The logical problem has arisen through the suggestions of non-Euclidean geometry. Given a body of geometrical propositions, it is not difficult to find a minimum statement of the axioms from which this body of propositions can be deduced. It is also not difficult, by dropping or altering some of these axioms, to obtain a more general or a different geometry, having, from the point of view of pure mathematics, the same logical coherence and the same t.i.tle to respect as the more familiar Euclidean geometry. The Euclidean geometry itself is true perhaps of actual s.p.a.ce (though this is doubtful), but certainly of an infinite number of purely arithmetical systems, each of which, from the point of view of abstract logic, has an equal and indefeasible right to be called a Euclidean s.p.a.ce. Thus s.p.a.ce as an object of logical or mathematical study loses its uniqueness; not only are there many kinds of s.p.a.ces, but there are an infinity of examples of each kind, though it is difficult to find any kind of which the s.p.a.ce of physics may be an example, and it is impossible to find any kind of which the s.p.a.ce of physics is certainly an example. As an ill.u.s.tration of one possible logical system of geometry we may consider all relations of three terms which are a.n.a.logous in certain formal respects to the relation "between" as it appears to be in actual s.p.a.ce. A s.p.a.ce is then defined by means of one such three-term relation. The points of the s.p.a.ce are all the terms which have this relation to something or other, and their order in the s.p.a.ce in question is determined by this relation. The points of one s.p.a.ce are necessarily also points of other s.p.a.ces, since there are necessarily other three-term relations having those same points for their field.
The s.p.a.ce in fact is not determined by the cla.s.s of its points, but by the ordering three-term relation. When enough abstract logical properties of such relations have been enumerated to determine the resulting kind of geometry, say, for example, Euclidean geometry, it becomes unnecessary for the pure geometer in his abstract capacity to distinguish between the various relations which have all these properties. He considers the whole cla.s.s of such relations, not any single one among them. Thus in studying a given kind of geometry the pure mathematician is studying a certain cla.s.s of relations defined by means of certain abstract logical properties which take the place of what used to be called axioms. The nature of geometrical _reasoning_ therefore is purely deductive and purely logical; if any special epistemological peculiarities are to be found in geometry, it must not be in the reasoning, but in our knowledge concerning the axioms in some given s.p.a.ce.
(2) The physical problem of s.p.a.ce is both more interesting and more difficult than the logical problem. The physical problem may be stated as follows: to find in the physical world, or to construct from physical materials, a s.p.a.ce of one of the kinds enumerated by the logical treatment of geometry. This problem derives its difficulty from the attempt to accommodate to the roughness and vagueness of the real world some system possessing the logical clearness and exact.i.tude of pure mathematics. That this can be done with a certain degree of approximation is fairly evident If I see three people _A_, _B_, and _C_ sitting in a row, I become aware of the fact which may be expressed by saying that _B_ is between _A_ and _C_ rather than that _A_ is between _B_ and _C_, or _C_ is between _A_ and _B_. This relation of "between" which is thus perceived to hold has some of the abstract logical properties of those three-term relations which, we saw, give rise to a geometry, but its properties fail to be exact, and are not, as empirically given, amenable to the kind of treatment at which geometry aims. In abstract geometry we deal with points, straight lines, and planes; but the three people _A_, _B_, and _C_ whom I see sitting in a row are not exactly points, nor is the row exactly a straight line. Nevertheless physics, which formally a.s.sumes a s.p.a.ce containing points, straight lines, and planes, is found empirically to give results applicable to the sensible world. It must therefore be possible to find an interpretation of the points, straight lines, and planes of physics in terms of physical data, or at any rate in terms of data together with such hypothetical additions as seem least open to question. Since all data suffer from a lack of mathematical precision through being of a certain size and somewhat vague in outline, it is plain that if such a notion as that of a point is to find any application to empirical material, the point must be neither a datum nor a hypothetical addition to data, but a _construction_ by means of data with their hypothetical additions. It is obvious that any hypothetical filling out of data is less dubious and unsatisfactory when the additions are closely a.n.a.logous to data than when they are of a radically different sort. To a.s.sume, for example, that objects which we see continue, after we have turned away our eyes, to be more or less a.n.a.logous to what they were while we were looking, is a less violent a.s.sumption than to a.s.sume that such objects are composed of an infinite number of mathematical points. Hence in the physical study of the geometry of physical s.p.a.ce, points must not be a.s.sumed _ab initio_ as they are in the logical treatment of geometry, but must be constructed as systems composed of data and hypothetical a.n.a.logues of data. We are thus led naturally to define a physical point as a certain cla.s.s of those objects which are the ultimate const.i.tuents of the physical world. It will be the cla.s.s of all those objects which, as one would naturally say, _contain_ the point. To secure a definition giving this result, without previously a.s.suming that physical objects are composed of points, is an agreeable problem in mathematical logic. The solution of this problem and the perception of its importance are due to my friend Dr. Whitehead. The oddity of regarding a point as a cla.s.s of physical ent.i.ties wears off with familiarity, and ought in any case not to be felt by those who maintain, as practically every one does, that points are mathematical fictions. The word "fiction" is used glibly in such connexions by many men who seem not to feel the necessity of explaining how it can come about that a fiction can be so useful in the study of the actual world as the points of mathematical physics have been found to be. By our definition, which regards a point as a cla.s.s of physical objects, it is explained both how the use of points can lead to important physical results, and how we can nevertheless avoid the a.s.sumption that points are themselves ent.i.ties in the physical world.
Many of the mathematically convenient properties of abstract logical s.p.a.ces cannot be either known to belong or known not to belong to the s.p.a.ce of physics. Such are all the properties connected with continuity.
For to know that actual s.p.a.ce has these properties would require an infinite exactness of sense-perception. If actual s.p.a.ce is continuous, there are nevertheless many possible non-continuous s.p.a.ces which will be empirically indistinguishable from it; and, conversely, actual s.p.a.ce may be non-continuous and yet empirically indistinguishable from a possible continuous s.p.a.ce. Continuity, therefore, though obtainable in the _a priori_ region of arithmetic, is not with certainty obtainable in the s.p.a.ce or time of the physical world: whether these are continuous or not would seem to be a question not only unanswered but for ever unanswerable. From the point of view of philosophy, however, the discovery that a question is unanswerable is as complete an answer as any that could possibly be obtained. And from the point of view of physics, where no empirical means of distinction can be found, there can be no empirical objection to the mathematically simplest a.s.sumption, which is that of continuity.
The subject of the physical theory of s.p.a.ce is a very large one, hitherto little explored. It is a.s.sociated with a similar theory of time, and both have been forced upon the attention of philosophically minded physicists by the discussions which have raged concerning the theory of relativity.
(3) The problem with which Kant is concerned in the Transcendental aesthetic is primarily the epistemological problem: "How do we come to have knowledge of geometry _a priori_?" By the distinction between the logical and physical problems of geometry, the bearing and scope of this question are greatly altered. Our knowledge of pure geometry is _a priori_ but is wholly logical. Our knowledge of physical geometry is synthetic, but is not _a priori_. Our knowledge of pure geometry is hypothetical, and does not enable us to a.s.sert, for example, that the axiom of parallels is true in the physical world. Our knowledge of physical geometry, while it does enable us to a.s.sert that this axiom is approximately verified, does not, owing to the inevitable inexact.i.tude of observation, enable us to a.s.sert that it is verified _exactly_. Thus, with the separation which we have made between pure geometry and the geometry of physics, the Kantian problem collapses.
To the question, "How is synthetic _a priori_ knowledge possible?" we can now reply, at any rate so far as geometry is concerned, "It is not possible," if "synthetic" means "not deducible from logic alone." Our knowledge of geometry, like the rest of our knowledge, is derived partly from logic, partly from sense, and the peculiar position which in Kant"s day geometry appeared to occupy is seen now to be a delusion. There are still some philosophers, it is true, who maintain that our knowledge that the axiom of parallels, for example, is true of actual s.p.a.ce, is not to be accounted for empirically, but is as Kant maintained derived from an _a priori_ intuition. This position is not logically refutable, but I think it loses all plausibility as soon as we realise how complicated and derivative is the notion of physical s.p.a.ce. As we have seen, the application of geometry to the physical world in no way demands that there should really be points and straight lines among physical ent.i.ties. The principle of economy, therefore, demands that we should abstain from a.s.suming the existence of points and straight lines. As soon, however, as we accept the view that points and straight lines are complicated constructions by means of cla.s.ses of physical ent.i.ties, the hypothesis that we have an _a priori_ intuition enabling us to know what happens to straight lines when they are produced indefinitely becomes extremely strained and harsh; nor do I think that such an hypothesis would ever have arisen in the mind of a philosopher who had grasped the nature of physical s.p.a.ce. Kant, under the influence of Newton, adopted, though with some vacillation, the hypothesis of absolute s.p.a.ce, and this hypothesis, though logically un.o.bjectionable, is removed by Occam"s razor, since absolute s.p.a.ce is an unnecessary ent.i.ty in the explanation of the physical world. Although, therefore, we cannot refute the Kantian theory of an _a priori_ intuition, we can remove its grounds one by one through an a.n.a.lysis of the problem. Thus, here as in many other philosophical questions, the a.n.a.lytic method, while not capable of arriving at a demonstrative result, is nevertheless capable of showing that all the positive grounds in favour of a certain theory are fallacious and that a less unnatural theory is capable of accounting for the facts.
Another question by which the capacity of the a.n.a.lytic method can be shown is the question of realism. Both those who advocate and those who combat realism seem to me to be far from clear as to the nature of the problem which they are discussing. If we ask: "Are our objects of perception _real_ and are they _independent_ of the percipient?" it must be supposed that we attach some meaning to the words "real" and "independent," and yet, if either side in the controversy of realism is asked to define these two words, their answer is pretty sure to embody confusions such as logical a.n.a.lysis will reveal.
Let us begin with the word "real." There certainly are objects of perception, and therefore, if the question whether these objects are real is to be a substantial question, there must be in the world two sorts of objects, namely, the real and the unreal, and yet the unreal is supposed to be essentially what there is not. The question what properties must belong to an object in order to make it real is one to which an adequate answer is seldom if ever forthcoming. There is of course the Hegelian answer, that the real is the self-consistent and that nothing is self-consistent except the Whole; but this answer, true or false, is not relevant in our present discussion, which moves on a lower plane and is concerned with the status of objects of perception among other objects of equal fragmentariness. Objects of perception are contrasted, in the discussions concerning realism, rather with psychical states on the one hand and matter on the other hand than with the all-inclusive whole of things. The question we have therefore to consider is the question as to what can be meant by a.s.signing "reality" to some but not all of the ent.i.ties that make up the world. Two elements, I think, make up what is felt rather than thought when the word "reality" is used in this sense. A thing is real if it persists at times when it is not perceived; or again, a thing is real when it is correlated with other things in a way which experience has led us to expect. It will be seen that reality in either of these senses is by no means necessary to a thing, and that in fact there might be a whole world in which nothing was real in either of these senses. It might turn out that the objects of perception failed of reality in one or both of these respects, without its being in any way deducible that they are not parts of the external world with which physics deals. Similar remarks will apply to the word "independent."
Most of the a.s.sociations of this word are bound up with ideas as to causation which it is not now possible to maintain. _A_ is independent of _B_ when _B_ is not an indispensable part of the _cause_ of _A_.
But when it is recognised that causation is nothing more than correlation, and that there are correlations of simultaneity as well as of succession, it becomes evident that there is no uniqueness in a series of casual antecedents of a given event, but that, at any point where there is a correlation of simultaneity, we can pa.s.s from one line of antecedents to another in order to obtain a new series of causal antecedents. It will be necessary to specify the causal law according to which the antecedents are to be considered. I received a letter the other day from a correspondent who had been puzzled by various philosophical questions. After enumerating them he says: "These questions led me from Bonn to Stra.s.sburg, where I found Professor Simmel." Now, it would be absurd to deny that these questions caused his body to move from Bonn to Stra.s.sburg, and yet it must be supposed that a set of purely mechanical antecedents could also be found which would account for this transfer of matter from one place to another. Owing to this plurality of causal series antecedent to a given event, the notion of _the_ cause becomes indefinite, and the question of independence becomes correspondingly ambiguous. Thus, instead of asking simply whether _A_ is independent of _B_, we ought to ask whether there is a series determined by such and such causal laws leading from _B_ to _A_. This point is important in connexion with the particular question of objects of perception. It may be that no objects quite like those which we perceive ever exist unperceived; in this case there will be a causal law according to which objects of perception are not independent of being perceived. But even if this be the case, it may nevertheless also happen that there are purely physical causal laws determining the occurrence of objects which are perceived by means of other objects which perhaps are not perceived.
In that case, in regard to such causal laws objects of perception will be independent of being perceived. Thus the question whether objects of perception are independent of being perceived is, as it stands, indeterminate, and the answer will be yes or no according to the method adopted of making it determinate. I believe that this confusion has borne a very large part in prolonging the controversies on this subject, which might well have seemed capable of remaining for ever undecided. The view which I should wish to advocate is that objects of perception do not persist unchanged at times when they are not perceived, although probably objects more or less resembling them do exist at such times; that objects of perception are part, and the only empirically knowable part, of the actual subject-matter of physics, and are themselves properly to be called physical; that purely physical laws exist determining the character and duration of objects of perception without any reference to the fact that they are perceived; and that in the establishment of such laws the propositions of physics do not presuppose any propositions of psychology or even the existence of mind. I do not know whether realists would recognise such a view as realism. All that I should claim for it is, that it avoids difficulties which seem to me to beset both realism and idealism as. .h.i.therto advocated, and that it avoids the appeal which they have made to ideas which logical a.n.a.lysis shows to be ambiguous.
A further defence and elaboration of the positions which I advocate, but for which time is lacking now, will be found indicated in my book on _Our Knowledge of the External World_.[22]
The adoption of scientific method in philosophy, if I am not mistaken, compels us to abandon the hope of solving many of the more ambitious and humanly interesting problems of traditional philosophy. Some of these it relegates, though with little expectation of a successful solution, to special sciences, others it shows to be such as our capacities are essentially incapable of solving. But there remain a large number of the recognised problems of philosophy in regard to which the method advocated gives all those advantages of division into distinct questions, of tentative, partial, and progressive advance, and of appeal to principles with which, independently of temperament, all competent students must agree. The failure of philosophy hitherto has been due in the main to haste and ambition: patience and modesty, here as in other sciences, will open the road to solid and durable progress.
FOOTNOTES:
[19] Bosanquet, _Logic_, ii, p. 211.
[20] _Some Problems of Philosophy_, p 124.
[21] _First Principles_ (1862), Part II, beginning of chap. viii.
[22] Open Court Company, 1914.
VII
THE ULTIMATE CONSt.i.tUENTS OF MATTER[23]
I wish to discuss in this article no less a question than the ancient metaphysical query, "What is matter?" The question, "What is matter?"
in so far as it concerns philosophy, is, I think, already capable of an answer which in principle will be as complete as an answer can hope to be; that is to say, we can separate the problem into an essentially soluble and an essentially insoluble portion, and we can now see how to solve the essentially soluble portion, at least as regards its main outlines. It is these outlines which I wish to suggest in the present article. My main position, which is realistic, is, I hope and believe, not remote from that of Professor Alexander, by whose writings on this subject I have profited greatly.[24] It is also in close accord with that of Dr. Nunn.[25]
Common sense is accustomed to the division of the world into mind and matter. It is supposed by all who have never studied philosophy that the distinction between mind and matter is perfectly clear and easy, that the two do not at any point overlap, and that only a fool or a philosopher could be in doubt as to whether any given ent.i.ty is mental or material. This simple faith survives in Descartes and in a somewhat modified form in Spinoza, but with Leibniz it begins to disappear, and from his day to our own almost every philosopher of note has criticised and rejected the dualism of common sense. It is my intention in this article to defend this dualism; but before defending it we must spend a few moments on the reasons which have prompted its rejection.
Our knowledge of the material world is obtained by means of the senses, of sight and touch and so on. At first it is supposed that things are just as they seem, but two opposite sophistications soon destroy this nave belief. On the one hand the physicists cut up matter into molecules, atoms, corpuscles, and as many more such subdivisions as their future needs may make them postulate, and the units at which they arrive are uncommonly different from the visible, tangible objects of daily life. A unit of matter tends more and more to be something like an electromagnetic field filling all s.p.a.ce, though having its greatest intensity in a small region. Matter consisting of such elements is as remote from daily life as any metaphysical theory. It differs from the theories of metaphysicians only in the fact that its practical efficacy proves that it contains some measure of truth and induces business men to invest money on the strength of it; but, in spite of its connection with the money market, it remains a metaphysical theory none the less.
The second kind of sophistication to which the world of common sense has been subjected is derived from the psychologists and physiologists. The physiologists point out that what we see depends upon the eye, that what we hear depends upon the ear, and that all our senses are liable to be affected by anything which affects the brain, like alcohol or hasheesh. Psychologists point out how much of what we think we see is supplied by a.s.sociation or unconscious inference, how much is mental interpretation, and how doubtful is the residuum which can be regarded as crude datum. From these facts it is argued by the psychologists that the notion of a datum pa.s.sively received by the mind is a delusion, and it is argued by the physiologists that even if a pure datum of sense could be obtained by the a.n.a.lysis of experience, still this datum could not belong, as common sense supposes, to the outer world, since its whole nature is conditioned by our nerves and sense organs, changing as they change in ways which it is thought impossible to connect with any change in the matter supposed to be perceived. This physiologist"s argument is exposed to the rejoinder, more specious than solid, that our knowledge of the existence of the sense organs and nerves is obtained by that very process which the physiologist has been engaged in discrediting, since the existence of the nerves and sense organs is only known through the evidence of the senses themselves. This argument may prove that some reinterpretation of the results of physiology is necessary before they can acquire metaphysical validity. But it does not upset the physiological argument in so far as this const.i.tutes merely a _reductio ad absurdum_ of nave realism.
These various lines of argument prove, I think, that some part of the beliefs of common sense must be abandoned. They prove that, if we take these beliefs as a whole, we are forced into conclusions which are in part self-contradictory; but such arguments cannot of themselves decide what portion of our common-sense beliefs is in need of correction. Common sense believes that what we see is physical, outside the mind, and continuing to exist if we shut our eyes or turn them in another direction. I believe that common sense is right in regarding what we see as physical and (in one of several possible senses) outside the mind, but is probably wrong in supposing that it continues to exist when we are no longer looking at it. It seems to me that the whole discussion of matter has been obscured by two errors which support each other. The first of these is the error that what we see, or perceive through any of our other senses, is subjective: the second is the belief that what is physical must be persistent.
Whatever physics may regard as the ultimate const.i.tuents of matter, it always supposes these const.i.tuents to be indestructible. Since the immediate data of sense are not indestructible but in a state of perpetual flux, it is argued that these data themselves cannot be among the ultimate const.i.tuents of matter. I believe this to be a sheer mistake. The persistent particles of mathematical physics I regard as logical constructions, symbolic fictions enabling us to express compendiously very complicated a.s.semblages of facts; and, on the other hand, I believe that the actual data in sensation, the immediate objects of sight or touch or hearing, are extra-mental, purely physical, and among the ultimate const.i.tuents of matter.
My meaning in regard to the impermanence of physical ent.i.ties may perhaps be made clearer by the use of Bergson"s favourite ill.u.s.tration of the cinematograph. When I first read Bergson"s statement that the mathematician conceives the world after the a.n.a.logy of a cinematograph, I had never seen a cinematograph, and my first visit to one was determined by the desire to verify Bergson"s statement, which I found to be completely true, at least so far as I am concerned.
When, in a picture palace, we see a man rolling down hill, or running away from the police, or falling into a river, or doing any of those other things to which men in such places are addicted, we know that there is not really only one man moving, but a succession of films, each with a different momentary man. The illusion of persistence arises only through the approach to continuity in the series of momentary men. Now what I wish to suggest is that in this respect the cinema is a better metaphysician than common sense, physics, or philosophy. The real man too, I believe, however the police may swear to his ident.i.ty, is really a series of momentary men, each different one from the other, and bound together, not by a numerical ident.i.ty, but by continuity and certain intrinsic causal laws. And what applies to men applies equally to tables and chairs, the sun, moon and stars.
Each of these is to be regarded, not as one single persistent ent.i.ty, but as a series of ent.i.ties succeeding each other in time, each lasting for a very brief period, though probably not for a mere mathematical instant. In saying this I am only urging the same kind of division in time as we are accustomed to acknowledge in the case of s.p.a.ce. A body which fills a cubic foot will be admitted to consist of many smaller bodies, each occupying only a very tiny volume; similarly a thing which persists for an hour is to be regarded as composed of many things of less duration. A true theory of matter requires a division of things into time-corpuscles as well as into s.p.a.ce-corpuscles.
The world may be conceived as consisting of a mult.i.tude of ent.i.ties arranged in a certain pattern. The ent.i.ties which are arranged I shall call "particulars." The arrangement or pattern results from relations among particulars. Cla.s.ses or series of particulars, collected together on account of some property which makes it convenient to be able to speak of them as wholes, are what I call logical constructions or symbolic fictions. The particulars are to be conceived, not on the a.n.a.logy of bricks in a building, but rather on the a.n.a.logy of notes in a symphony. The ultimate const.i.tuents of a symphony (apart from relations) are the notes, each of which lasts only for a very short time. We may collect together all the notes played by one instrument: these may be regarded as the a.n.a.logues of the successive particulars which common sense would regard as successive states of one "thing."
But the "thing" ought to be regarded as no more "real" or "substantial" than, for example, the role of the trombone. As soon as "things" are conceived in this manner it will be found that the difficulties in the way of regarding immediate objects of sense as physical have largely disappeared.
When people ask, "Is the object of sense mental or physical?" they seldom have any clear idea either what is meant by "mental" or "physical," or what criteria are to be applied for deciding whether a given ent.i.ty belongs to one cla.s.s or the other. I do not know how to give a sharp definition of the word "mental," but something may be done by enumerating occurrences which are indubitably mental: believing, doubting, wishing, willing, being pleased or pained, are certainly mental occurrences; so are what we may call experiences, seeing, hearing, smelling, perceiving generally. But it does not follow from this that what is seen, what is heard, what is smelt, what is perceived, must be mental. When I see a flash of lightning, my seeing of it is mental, but what I see, although it is not quite the same as what anybody else sees at the same moment, and although it seems very unlike what the physicist would describe as a flash of lightning, is not mental. I maintain, in fact, that if the physicist could describe truly and fully all that occurs in the physical world when there is a flash of lightning, it would contain as a const.i.tuent what I see, and also what is seen by anybody else who would commonly be said to see the same flash. What I mean may perhaps be made plainer by saying that if my body could remain in exactly the same state in which it is, although my mind had ceased to exist, precisely that object which I now see when I see the flash would exist, although of course I should not see it, since my seeing is mental. The princ.i.p.al reasons which have led people to reject this view have, I think, been two: first, that they did not adequately distinguish between my seeing and what I see; secondly, that the causal dependence of what I see upon my body has made people suppose that what I see cannot be "outside" me. The first of these reasons need not detain us, since the confusion only needs to be pointed out in order to be obviated; but the second requires some discussion, since it can only be answered by removing current misconceptions, on the one hand as to the nature of s.p.a.ce, and on the other, as to the meaning of causal dependence.
When people ask whether colours, for example, or other secondary qualities are inside or outside the mind, they seem to suppose that their meaning must be clear, and that it ought to be possible to say yes or no without any further discussion of the terms involved. In fact, however, such terms as "inside" or "outside" are very ambiguous.
What is meant by asking whether this or that is "in" the mind? The mind is not like a bag or a pie; it does not occupy a certain region in s.p.a.ce, or, if (in a sense) it does, what is in that region is presumably part of the brain, which would not be said to be in the mind. When people say that sensible qualities are in the mind, they do not mean "spatially contained in" in the sense in which the blackbirds were in the pie. We might regard the mind as an a.s.semblage of particulars, namely, what would be called "states of mind," which would belong together in virtue of some specific common quality. The common quality of all states of mind would be the quality designated by the word "mental"; and besides this we should have to suppose that each separate person"s states of mind have some common characteristic distinguishing them from the states of mind of other people. Ignoring this latter point, let us ask ourselves whether the quality designated by the word "mental" does, as a matter of observation, actually belong to objects of sense, such as colours or noises. I think any candid person must reply that, however difficult it may be to know what we mean by "mental," it is not difficult to see that colours and noises are not mental in the sense of having that intrinsic peculiarity which belongs to beliefs and wishes and volitions, but not to the physical world. Berkeley advances on this subject a plausible argument[26]
which seems to me to rest upon an ambiguity in the word "pain." He argues that the realist supposes the heat which he feels in approaching a fire to be something outside his mind, but that as he approaches nearer and nearer to the fire the sensation of heat pa.s.ses imperceptibly into pain, and that no one could regard pain as something outside the mind. In reply to this argument, it should be observed in the first place that the heat of which we are immediately aware is not in the fire but in our own body. It is only by inference that the fire is judged to be the cause of the heat which we feel in our body. In the second place (and this is the more important point), when we speak of pain we may mean one of two things: we may mean the object of the sensation or other experience which has the quality of being painful, or we may mean the quality of painfulness itself. When a man says he has a pain in his great toe, what he means is that he has a sensation a.s.sociated with his great toe and having the quality of painfulness. The sensation itself, like every sensation, consists in experiencing a sensible object, and the experiencing has that quality of painfulness which only mental occurrences can have, but which may belong to thoughts or desires, as well as to sensations. But in common language we speak of the sensible object experienced in a painful sensation as a pain, and it is this way of speaking which causes the confusion upon which the plausibility of Berkeley"s argument depends. It would be absurd to attribute the quality of painfulness to anything non-mental, and hence it comes to be thought that what we call a pain in the toe must be mental. In fact, however, it is not the sensible object in such a case which is painful, but the sensation, that is to say, the experience of the sensible object. As the heat which we experience from the fire grows greater, the experience pa.s.ses gradually from being pleasant to being painful, but neither the pleasure nor the pain is a quality of the object experienced as opposed to the experience, and it is therefore a fallacy to argue that this object must be mental on the ground that painfulness can only be attributed to what is mental.