The Essential John Dewey: 20+ Books in One Edition. Джон ДьюиЧитать онлайн книгу.
somewhere said: "The foregoing generations beheld God and Nature face to face; we through their eyes. Why should not we also enjoy an original relation to the universe? Why should not we have a poetry and philosophy of insight and not of tradition, and a religion by revelation to us and not the history of theirs?" The difficulty lies precisely in our faith in immediate insight and revelation, which are themselves only short-cuts of induction, psychological short circuits, conducted by media we have disregarded. Only a fundamentally critical philosophy pushes its doubt to the limit of demanding the credentials of those conceptions which have come to be regarded as axiomatic.
The need of going back of Aristotle in our quest for the truth is well shown by his attitude toward the first principles of the several sciences. To him they are immediately given—ἄμεσοι προτάσεις—and hence are ultimate a priori. The historical significance of this fact is already apparent. It means that in his day these first principles, which sum up the outcome of previous inductive movements of thought, were regarded as so conclusively established that the steps by which they had been inferred were allowed to lapse from memory.
No account of the history of thought can hope to satisfy the demands of reason that does not explain the origin of the convictions thus embodied in principles. The only acceptable explanation would be in terms of will and interest. To give such an account would, however, require the knowledge of secular pursuits and ambitions no longer obtainable. It might be fruitful of results if we could discover even the theoretical interests of the age before Thales; but we know that in modern times the direction of interest characteristic of the purely practical pursuits manifests its reformative influences in speculation a century or more after it has begun to shape the course of common life. Hence we might misinterpret the historical data if they were obtainable. But general considerations, which we need not now rehearse, as well as indications contained in the later history of thought, hereinafter sketched, point to the primacy of the practical as yielding the direction of interest that determines the course it shall take.
It was said above that the principles of science are the result of an inductive movement, and that the inductive movement is directed by an interest. Hence the principles are contained in, or rather are the express definition of, the interest that gave them birth. In other words, there is implied in all induction a process of deduction. Every stream of thought embraces not only the main current, but also an eddy, which here and there re-enters it. And this is one way of explaining the phenomenon which has long engaged the thought of philosophers, namely, the fact of successful anticipations of the discoveries of science or, more generally still, the possibility of synthetic judgments a priori. The solution of the problem is ultimately contained in its statement.88
To arrive at a stage of mentality not based on assumptions one would have, no doubt, to go back to its beginnings. Greek thought, even in the time of Thales, was well furnished with them. We cannot pause to catalogue them, but it may further our project if we consider a few of the more important. The precondition of thought as of life is that nature be uniform, or ultimately that the world be rational. This is not even, as it becomes later, a conscious demand; it is the primary ethical postulate which expresses itself in the confidence that it is so. Viewed from a certain angle it may be called the principle of sufficient reason. Closely associated with it is the universal belief of the early philosophers of Greece that everything that comes into being is bound up inseparably with that which has been before; more precisely, that there is no absolute, but only relative, Becoming. Corollaries of this axiom soon appeared in the postulates of the conservation of matter or mass, and the conservation of energy, or more properly for the ancients, of motion. Logically these principles appear to signify that the subject, while under definition, shall remain just what it is; and that, in the system constituted of subject, predicate, and copula, the terms shall "stay put" while the adjustment of verification is in progress. It is a matter of course that the constants in the great problem should become permanent landmarks.
Other corollaries derive from this same principle of uniformity. Seeing that all that comes to be in some sense already is, there appears the postulate of the unity of the world; and this unity manifests itself not only in the integrity and homogeneity of the world-ground, but also in the more ideal conception of a universal law to which all special modes of procedure in nature are ancillary. In these we recognize the insistent demand for the organization of predicate and copula. Side by side with these formulæ stands the other, which requires an ordered process of becoming and a graduated scale of existences, such as can mediate between the extremes of polarity. Such series meet us on every hand in early Greek thought. The process of rarefaction and condensation in Anaximenes, the ὁδὸς ἄνω κάτω of Heraclitus, the regular succession of the four Empedoclean elements in almost all later systems—these and other examples spontaneously occur to the mind. The significance of this conception, as the representative of an effective copula, will presently be seen. More subtle, perhaps, than any of these principles, though not allowed to go so long unchallenged, is the assumption of a φύσις, that is, the assumption that all nature is instinct with life. The logical interpretation of this postulate would seem to be that the concrete system of things—subject, predicate, copula—constitutes a totality complete in itself and needing no jog from without.
In this survey of the preconceptions of the early Greek philosophers I have employed the terms of the judgment without apology. The justification for this course must come ultimately, as for any assumption, from the success of its application to the facts. But if "logic" merely formulates in a schematic way that which in life is the manipulation of concrete experience, with a view to attaining practical ends, then its forms must apply here as well as anywhere. Logical terminology may therefore be assumed to be welcome to this field where judgments are formed, induction is made from certain facts to defined conceptions, and deductions are derived from principles or premises assumed. Speaking then in these terms we may say that the Pre-Socratics had three logical problems set for them: First, there was a demand for a predicate, or, in other words, for a theory of the world. Secondly, there was the need of ascertaining just what should be regarded as the subject, or, otherwise stated, just what it was that required explanation. Thirdly, there arose the necessity of discovering ways and means by which the theory could be predicated of the world and by which, in turn, the hypothesis erected could be made to account for the concrete experience of life: in terms of logic this problem is that of maintaining an efficient copula. It is not assumed that the sequence thus stated was historically observed without crossing and overlapping; but a survey of the history of the period will show that, in a general way, the logical requirements asserted themselves in this order.
1. Greek philosophy began its career with induction. We have already stated that the preconceptions with which it approached its task were the result of previous inductions, and indeed the epic and theogonic poetry of the Greeks abounds in thoughts indicative of the consciousness of all of these problems. Thus Homer is familiar with the notion that all things proceed from water,89 and that, when the human body decays, it resolves itself into earth and water.90 Other opinions might be enumerated, but they would add nothing to the purpose. When men began, in the spirit of philosophy, to theorize about the world, they assumed that it—the subject—was sufficiently known. Its existence was taken for granted, and that which engaged their attention was the problem of its meaning. What predicate—so we may formulate their question—should be given to the subject? It is noticeable that their induction was quite perfunctory. But such is always the case until there are rival theories competing for acceptance, and even then the impulse to gather up evidence derived from a wide field and assured by resort to experiment comes rather with the desire to test a hypothesis than to form it. It is the effort to verify that brings out details and also the negative instances. Hence we are not to blame Thales for rashness in making his generalization that all is Water. We do not know what indications led to this conclusion. Aristotle ventured a guess, but the motives assumed for Thales agree too well with those which weighed with Hippo to admit of ready acceptance.
Anaximander, feeling the need of deduction as a sequel to induction, found his predicate in the Infinite. We cannot now delay to inquire just what he meant by the term; but it is not unlikely that its very vagueness recommended it to a man of genius who caught enthusiastically at the skirts of knowledge. Anaximenes, having pushed