Studies in Logical Theory. Джон ДьюиЧитать онлайн книгу.
to ourselves; we have learned to set over against this a world of observation and of valid thought as something unaffected by our moods, hopes, fears, and opinions. (2) We have also come to distinguish between what is immediately present in our experience and the past and the future; we contrast the realms of memory and anticipation of sense-perception; the given with the ideal. (3) We are confirmed in a habit of distinguishing between what we call actual fact and our mental attitude toward that fact—the attitude of surmise or wonder or reflective investigation. While one of the aims of logical theory is precisely to make us critically conscious of the significance and bearing of these various distinctions, to change them from ready-made assumptions into controlled constructs, our mental habits are so set that they tend to have their own way with us; and we read into logical theory conceptions that were formed before we had even dreamed of the logical undertaking which after all has for its business to assign to the terms in question their proper meaning.
We find in Lotze an unusually explicit inventory of these various preliminary distinctions; and an unusually serious effort to deal with the problems which arise from introducing them into the structure of logical theory. (1) He expressly separates the matter of logical worth from that of psychological genesis. He consequently abstracts the subject-matter of logic as such wholly from the question of historic locus and situs. (2) He agrees with common-sense in holding that logical thought is reflective and thus presupposes a given material. He occupies himself with the nature of the antecedent conditions. (3) He wrestles with the problem of how a material formed prior to thought and irrespective of it can yet afford it stuff upon which to exercise itself. (4) He expressly raises the question of how thought working independently and from without upon a foreign material can shape the latter into results which are valid—that is, objective.
If his discussion is successful; if Lotze can provide the intermediaries which span the gulf between an independent thought-material and an independent thought-activity; if he can show that the question of the origin of thought-material and of thought-activity is irrelevant to the question of its worth, we shall have to surrender the position already taken. But if we find that Lotze's elaborations only elaborate the same fundamental difficulty, presenting it now in this light and now in that, but never effecting more than presenting the problem as if it were its own solution, we shall be confirmed in our idea of the need of considering logical questions from a different point of view. If we find that, whatever his formal treatment, he always, as matter of fact, falls back upon some organized situation or function as the source of both the specific thought-material and the specific thought-activity in correspondence with each other, we shall have in so far an elucidation and even a corroboration of our theory.
1. We begin with the question of the material antecedents of thought—antecedents which condition reflection, and which call it out as reaction or response, by giving it its cue. Lotze differs from many logicians of the same type in affording us an explicit account of these antecedents. The ultimate material antecedents of thought are found in impressions, which are due to external objects as stimuli. Taken in themselves, these impressions are mere psychical states or events. They exist in us side by side, or one after the other, according as the objects which excite them operate simultaneously or successively. The occurrence of these various psychical states is not, however, entirely dependent upon the presence of the exciting thing. After a state has once been excited, it gets the power of reawakening other states which have accompanied it or followed it. The associative mechanism of revival plays a part. If we had a complete knowledge of both the stimulating object and its effects, and of the details of the associative mechanism, we should be able from given data to predict the whole course of any given train or current of ideas (for the impressions as conjoined simultaneously or successively become ideas and a current of ideas).
Taken in itself, a sensation or impression is nothing but a "state of our consciousness, a mood of ourselves." Any given current of ideas is a necessary sequence of existences (just as necessary as any succession of material events), happening in some particular sensitive soul or organism. "Just because, under their respective conditions, every such series of ideas hangs together by the same necessity and law as every other, there would be no ground for making any such distinction of value as that between truth and untruth, thus placing one group in opposition to all the others."[5]
2. Thus far, as the last quotation clearly indicates, there is no question of reflective thought, and hence no question of logical theory. But further examination reveals a peculiar property of the current of ideas. Some ideas are merely coincident, while others may be termed coherent. That is to say, the exciting causes of some of our simultaneous and successive ideas really belong together; while in other cases they simply happen to act at the same time, without there being a real connection between them. By the associative mechanism, however, both the coherent and the merely coincident combinations recur. The first type of recurrence supplies positive material for knowledge; the second gives occasion for error.
3. It is a peculiar mixture of the coincident and the coherent which sets the peculiar problem of reflective thought. The business of thought is to recover and confirm the coherent, the really connected, adding to its reinstatement an accessory justifying notion of the real ground of coherence, while it eliminates the coincident as such. While the mere current of ideas is something which just happens within us, the process of elimination and of confirmation by means of statement of real ground and basis of connection is an activity which mind as such exercises. It is this distinction which marks off thought as activity from any psychical event and from the associative mechanism as receptive happenings. One is concerned with mere de facto coexistences and sequences; the other with the worth of these combinations.[6]
Consideration of the peculiar work of thought in going over, sorting out, and determining various ideas according to a standard of value will occupy us in our next chapter. Here we are concerned with the material antecedents of thought as they are described by Lotze. At first glance, he seems to propound a satisfactory theory. He avoids the extravagancies of transcendental logic, which assumes that all the matter of experience is determined from the very start by rational thought; and he also avoids the pitfall of purely empirical logic, which makes no distinction between the mere occurrence and association of ideas and the real worth and validity of the various conjunctions thus produced. He allows unreflective experience, defined in terms of sensations and their combinations, to provide material conditions for thinking, while he reserves for thought a distinctive work and dignity of its own. Sense-experience furnishes the antecedents; thought has to introduce and develop systematic connection—rationality.
A further analysis of Lotze's treatment may, however, lead us to believe that his statement is riddled through and through with inconsistencies and self-contradictions; that, indeed, any one part of it can be maintained only by the denial of some other portion.
1. The impression is the ultimate antecedent in its purest or crudest form (according to the angle from which one views it). It is that which has never felt, for good or for bad, the influence of thought. Combined into ideas, these impressions stimulate or arouse the activities of thought, which are forthwith directed upon them. As the recipient of the activity which they have excited and brought to bear upon themselves, they furnish also the material content of thought—its actual stuff. As Lotze says over and over again: "It is the relations themselves already subsisting between impressions, when we become conscious of them, by which the action of thought which is never anything but reaction, is attracted; and this action consists merely in interpreting relations which we find existing between our passive impressions into aspects of the matter of impressions."[7] And again:[8] "Thought can make no difference where it finds none already in the matter of the impressions." And again:[9] "The possibility and the success of thought's procedure depends upon this original constitution and organization of the whole world of ideas, a constitution which, though not necessary in thought, is all the more necessary to make thinking possible."
The impressions and ideas play a versatile rôle; they now assume the part of ultimate antecedents and provocative conditions; of crude material; and somehow, when arranged, of content for thought. This very versatility awakens suspicion.
While the impression is merely subjective and a bare state of our own consciousness, yet it is determined, both as to its existence and as to its relation to other similar existences, by external