There is a sense, however, in which the idea as a purpose can be taken as the partial fulfilment of another purpose; in the sense that any purpose is the outgrowth of activity involving previous purposes. This becomes evident when we inquire into the "indefinite restlessness" and dissatisfaction out of which the idea as purpose springs.
Dissatisfaction presupposes some activity already going on in attempted fulfilment of some previous purpose. If one is dissatisfied with his singing, or with not singing, it is because one has already purposed to partic.i.p.ate in the performance of a company of people which now he finds singing a certain melody, or one has rashly contracted to entertain a strenuous infant who is vociferously demanding his favorite ditty. This is only saying that any given dissatisfaction and the purpose to which it gives rise grow out of activity involving previous purposing. But this does not do away with the distinction between the idea as a purpose and the immediate fulfilling experience.
If the discussion appears at this point to be growing somewhat captious, let us pa.s.s to a consideration of the relation between internal and external meanings, where the problem of truth and error appears, and where the vital import of these distinctions becomes more obvious.
II. PURPOSE AND THE JUDGMENT
Mr. Royce begins with the traditional definition of truth, which he then proceeds to reinterpret:
Truth is very frequently defined in terms of external meaning as _that about which we judge_.... In the second place, truth has been defined as the _correspondence between our ideas and their objects_[179].... When we undertake to express the objective validity of any truth, we use judgment. These judgments, if subjectively regarded, that is, if viewed merely as processes of our own present thinking, whose objects are external to themselves, involve in all their more complex forms, combinations of ideas, devices whereby we weave already present ideas into more manifold structure, thereby enriching our internal meaning; but the act of judgment has always its other, its objective aspect.
The ideas when we judge are also to possess external meaning....
It is true, as Mr. Bradley has well said, that the intended subject of every judgment is reality itself. The ideas that we combine when we judge about external meanings are to have value for us as truth only in so far as they not only possess internal meaning, but also imitate, by their structure, what is at once other than themselves, and, in significance, something above themselves. That, at least, is the natural view of our consciousness, just in so far as, in judging, we conceive our thought as essentially other than its external object, and as destined merely to correspond thereto. Now we have by this time come to feel how hard it is to define the Reality to which our ideas are thus to conform, and about which our judgments are said to be made, so long as we thus sunder external and internal meanings.[180]
_The universal judgment._--The problem is, then, to discover just the nature and ground of this relation between the internal and external meaning, between the idea and its object. This relation is established in the act of judgment. Taking first _the universal judgment_, we find here that the internal meaning has at best only a negative relation to the external meaning.
To say that all A is B is in fact merely to a.s.sert that the real world contains no objects that are A, but that fail to be of the cla.s.s B. To say that no A is B is to a.s.sert that the real world contains no objects that are at once A and B.[181]
The universal judgments then "tell us indirectly what is in the realm of external meaning; but only by first telling us what is not."[182]
However, these universal judgments have after all a positive value in the realm of internal meaning; that is, as mere thought.
This negative character of the universal judgments holds true of them, as we have just said, just in so far as you sunder the external and internal meaning, and just in so far as you view the real as the beyond, and as the merely beyond. If you turn your attention once more to the realm of ideas, viewed as internal meaning, you see, indeed, that they are constantly becoming enriched in their inner life by all this process. To know by inner demonstration that 2+2=4 and that this is necessarily so, is not yet to know that the external world, taken merely as the Beyond, contains any true or finally valid variety of objects at all, any two or four objects that can be counted.... On the other hand, so far as your internal meaning goes, to have experienced within that which makes you call this judgment necessary, is indeed to have observed a character about your own ideas which rightly seems to you very positive.[183]
This pa.s.sage deserves especial attention. In the light of Kant, and in view of Mr. Royce"s general definition of the judgment as the reference of internal to external meanings, one is puzzled to find that for the mathematician the positive value of the judgment "two and two are four"
is confined to the realm of internal meaning. To be sure, Mr. Royce says that this limitation of the positive value of the universal judgment to the world of internal meaning occurs only when the external and internal meaning are sundered. But the point is: Does the mathematician or anyone else ever so sunder as to regard the judgment "two and two are four" as of positive value only as internal meaning? Indeed, in another connection Mr. Royce himself shows most clearly that mathematical results are as objective and as empirical as the astronomer"s star.[184]
Nor would it appear competent for anyone to say here: "Of course, they are not internal meanings _after_ we come to see, through the kind offices of the epistemologist, that the internal meanings are valid of the external world." We are insisting that they are never taken by the mathematician and scientists at first as merely internal meaning whose external meaning is then to be established. Surely the mathematical judgment, or any other, does not require an epistemological midwife to effect the pa.s.sage from internal to external meaning. The external meaning is there all the while in the form of the diagrams and motor tensions and images with which the mathematician works. The difficulty here again seems to be that the distinction above discussed between the idea in the logical sense, as purpose, and the immediate fulfilling experience is lost sight of. The relation between two and four is not first discovered as a merely internal meaning. It is discovered in the process of fulfilling some purpose involving the working out of this relation. So the sum of the angles of a triangle is not discovered as a mere internal meaning whose external meaning is then to be found. It is found _in working with_ the triangle. It is discovered _in_ the triangle. And, once more, it matters not if the triangle here is a mere memory image. In relation to the purpose, to the logical idea, it is as truly external and objective as pine sticks or chalk marks. The streams of motor, etc., images that flow spontaneously under the stimulus of the purpose are just as immediate fulfilling experiences as the manipulation of sticks or chalk lines.
The difficulty in keeping the universal judgment, as a judgment, in terms of merely internal meaning may be seen from the following:
As to these two types of judgments, the universal and the particular, they both, as we have seen, make use of experience.
The universal judgments arise in the realm where experience and idea have already fused into one whole; and this is precisely the realm of internal meanings. Here one constructs and observes the consequences of one"s construction. But the construction is at once an experience _of fact and an idea_.... Upon the basis of such ideal constructions one makes universal judgments. These in a fashion still to us, at this stage, mysterious, undertake to be valid of that other world--the world of external meaning.[185]
One is somewhat puzzled to know just what is meant by the fusion "of experience and idea." We must infer that it means the fusion of some aspect of experience which can be set over against idea, and this has always meant the external meaning, and this interpretation seems further warranted by the statement immediately following which describes the fusion as one "of _fact_ and idea." The situation then seems to be this: An internal and an external meaning, a fact and an idea, "fuse into one whole" and thus const.i.tute that which is yet "precisely the realm of internal meanings," which aims to be valid of still another world of external meanings. And this waives the question of how experience fused into one whole can be an internal meaning, since as such it must be in opposition and reference to an external meaning; or conversely, how experience can be at once fact _and_ idea and still be "fused into one whole."
Nor does the difficulty disappear when we turn to the aspects of universality and necessity. What is the significance and basis of universality and necessity as confined merely to the realm of internal meaning?
So far as your internal meaning goes, _to have experienced within that which makes you call this judgment necessary_ is, indeed, to have observed a character about your own ideas which rightly seems to you very positive.[186]
But what is it that we "experience within" which makes us call this judgment necessary? In the discussion of the relation of the universal judgment to the disjunctive judgment, through which the former is shown to get even its negative force, there is an interesting statement:
One who inquires into a matter upon which he believes himself able to decide in universal terms, _e. g._, in mathematics, has present to his mind, at the outset, questions such as admit of alternative answers. "A," he declares, "in case it exists at all, is either B or C." Further research shows universally, perhaps, that No A is B.
The last sentence is the statement referred to. What is meant by "further research shows universally, perhaps, that No A is B"? What kind of "research," internal or external, can show this? In short, there appears to be as much difficulty with universality and necessity in the realm of internal meaning as in the reference of internal to external meaning.[187]
Instead, however, of discussing this point, Mr. Royce pursues the problem of the relation of the external and internal meaning, and finds that regarded as sundered there is no basis so far for even the negative universality and necessity in the reference of the internal meaning to the external.
For at this point arises the ancient question, How can you know at all that your judgment is universally valid, even in this ideal and negative way, about that external realm of validity, in so far as it is external, and is merely your Other,--the Beyond? Must you not just dogmatically say that that world must agree with your negations? This judgment is indeed positive. But how do you prove it? The only answer has to be in terms which already suggest how vain is the very sundering in question. If you can predetermine, even if but thus negatively, what cannot exist in the object, the object then cannot be merely foreign to you. It must be somewhat predetermined by your Meaning.[188]
But in the universal judgment this determination, as referred to the external meaning, is only negative.
_The particular judgment._--It is then through the particular judgment that the universal judgment is to get any positive value in its reference to the external meaning.
As has been repeatedly pointed out in the discussions on recent Logic, the particular judgments--whose form is Some A is B, or Some A is not B--are the typical judgments that positively a.s.sert Being in the object viewed as external. This fact const.i.tutes their essential contrast with the universal judgments. They undertake to cross the chasm that is said to sunder internal and external meanings; and the means by which they do so is always what is called "external experience."
It is now high time to ask why the internal meaning seeks this external meaning. Why does it seek an object? Why does it want to cross the chasm? In other words, what is the significance of the demand for the particular judgment? In the introduction we have been told, as a matter of description, that the internal meanings do seek the external meaning, but why do they? We have also been told that universal judgments "develop and enrich the realm of internal meaning." Why, then, should there be a demand for the external meaning, for a further object? The answer is:
We have our internal meanings. We develop them in inner experience. There they get presented as something of universal value, _but always in fragments_. They, therefore, so far dissatisfy. We conceive of the Other wherein these meanings shall get some sort of final fulfilment.[189]
It is, then, the incomplete and fragmentary character of the internal meaning that demands the particular judgment. The particular judgment is to further complete and determine the incomplete and indeterminate internal meaning. And yet no sooner is this particular judgment made than we are told that "it is a form at once positive, and very unsatisfactorily indeterminate." Again:[190]
The judgments of experience, the particular judgments, express a positive but still imperfect determination of internal meaning through external experience. The limit or goal of this process would be an individual judgment wherein the will expressed its own final determination.[191]
Apparently, then, the particular judgment to which the internal meaning appeals for completion and determination only succeeds in increasing the fragmentary and indeterminate character.
This brings us to another "previous question." Just what are we to understand by this "fragmentary" and "indeterminate" character of the internal meaning? In what sense, with reference to what, is it incomplete and fragmentary? Later we shall be told that it is with reference to "its own final and completely individual expression." This is to be reached in the individual judgment. And if we ask what is meant by this final, complete, and individual expression--which, by the way, no human being can experience--we read, wondering all the while how it can be known, that it is simply "the expression that seeks no other,"
that "is satisfied," that "is conclusive of the search for perfection."[192] Waiving for the present questions concerning the basis of this satisfaction and perfection, all this leaves unanswered our query concerning the other end of the matter, viz., the meaning and criterion of the fragmentary and indeterminate character of these internal meanings.
If we here return to the first definition of internal meaning of the idea as a purpose in the sense of "a plan of action," such as "singing in tune," or getting the properties of a geometrical figure, it does not seem difficult to find a basis and meaning for this fragmentary and indeterminate character. First we may note in a general way that it is of the very essence of a plan or purpose to lead on to a fulfilling experience such as singing in tune, or reaching a mathematical equation.
But here this fulfilling experience to which the plan points is not a mere working out of detail inside the plan itself, although, indeed, this does take place. If this were all the fulfilling experience meant, it is difficult to see how we should escape subjective idealism.[193] We start with a relatively indeterminate idea and end with a more determinate _idea_, though, indeed, there is yet no criterion for this increased determination. To be sure, the idea as a plan of action, as has already been stated, does undergo change and does become, if you please, more definite and complete as a plan; but this does not const.i.tute its fulfilment. Its fulfilment surely is to be found in the immediate experiences of singing, etc., to which the idea points and leads.
The fragmentary and incomplete character of the internal meaning as a plan of action does not, then, after all, so much describe the plan itself as it does the general condition of experience out of which the idea arises. Experience takes on the form of a plan, of an idea, precisely because it has fallen apart, has become "fragmentary." It is just the business of the internal meaning, as Mr. Royce so well shows, to form a plan, an ideal, an hypothetical synthesis that shall stimulate an activity, which shall satisfactorily heal the breach. "Fragmentary"
is a quality, then, that belongs, not to the idea in itself considered, but to the general condition of experience, of which the idea as a plan is an expression.
If, now, the fragmentary character of the internal meaning is determined simply with relation to the fulfilling experiences, such as singing in tune, adjustments of geometrical figures, etc., to which it points and leads, it seems as if the completion of the internal meaning must be defined in the same terms. And this would appear to open a pretty straight path to the redefinition of truth and error.
III. THE CRITERION OF TRUTH AND ERROR
At the outset, truth was defined as the "correspondence" or "agreement"
of an idea with its object. But we have seen that correspondence or agreement with an object means the completion and determination of the idea itself, and since the idea is here a specific "plan of action," it would seem that the "true" idea would be the one that can complete itself by stimulating a satisfying activity. The false idea would be one that cannot complete itself in a satisfying activity, such as singing in tune, constructing a mathematical equation, etc., and just this solution is very clearly expounded by our author. In the case of mathematical inquiry,
In just so far as we _pause satisfied_ we observe that there "is no other" mathematical fact to be sought _in the direction of the particular inquiry in hand_. Satisfaction of purpose by means of _presented fact_ and such determinate satisfaction as sends us to no other experience for further light and fulfillment, precisely this outcome is itself the Other that is sought when we begin our inquiry.[194]
So "when other facts of experience are sought," if I watch for stars or for a chemical precipitate, or for a turn in the stock market, or in the sickness of a friend, my ideas are true when they are satisfied with "the presented facts." Again,
It follows that the finally determinate form of the object of any finite idea is that form which the idea itself would a.s.sume whenever it became individuated, or in other words, became a completely determined idea, an idea or will fulfilled by a wholly adequate empirical content, for which no other content need be subst.i.tuted or from the point of view of the satisfied idea, could be subst.i.tuted.[195]
In such pa.s.sages as these it seems clear that the test of the truth of an idea is its power to bring us to the point where we "pause satisfied," where "no other content need be subst.i.tuted," etc. Nor in such pa.s.sages does there seem to be any doubt of reaching satisfaction in particular cases. Here, it appears, we _may_ sing in tune, we _may_ get the desired precipitate, and possibly even interpret the stock market correctly. Of course, the discord, the hunger, the loss, will come again; but so will new ideas, new truths. "Man thinks in order to get control of his world and thereby of himself."[196] Then the control actually gained must measure the value, the truth of his thought. Do you wish to sing in tune, "then your musical ideas are false if they lead you to strike what are then called false notes."[197]
It should also be noticed that here this desired determination does not consist in a further determination of the mere idea as such. It is found in "the presented fact," in the immediate activity of singing, of getting precipitates, etc. As has already been pointed out, it is only by using the term "idea" for both the purpose and the fulfilling act of singing that this "pause of satisfaction" can be ascribed to the further determination of the idea. As such, as also before remarked, the sort of determination that the idea here gets means its termination, its disappearance in the immediate experiences of singing, etc., to which it leads. The "indefinite restlessness" of hunger and cold would scarcely be satisfied by getting more determinate and specific _ideas_ only of food and shelter. The satisfaction comes when the ideas are "realized,"
when the "plans" are swallowed up in fulfilment.
But in all this nothing has been said about "the certain absolute system of ideas," nor does there appear to be here any demand for it. To be sure, in the pa.s.sages just considered, experience has been found to become "fragmentary," but it has also been found capable of healing, of wholing itself, not of course into any "final whole," but into the unity of "satisfaction" as regards "the particular inquiry in hand." There is of course failure as well, but this also is not final. It means simply that we must look farther for the "pause of satisfaction," that we must construct another idea, another "plan of action."
But, after having shown that the idea as a plan of action may lead to satisfaction in the particular case, and that its success or failure so to do is one measure of its truth or falsity, we are now suddenly aroused to the fact that after all thought does not lead us to the completed "absolute system of ideas," to a final stage of eternal unbroken satisfaction.
But never in our human process of experience do we reach that determination. It is for us the object of love and of hope, of desire and of will, of faith and of work, but never of present finding.[198]