The Problems of Philosophy Bertrand Russell (chrome ebook reader .TXT) 📖

can we say that it exists at any particular time. Now everything that can be apprehended by the senses or by introspection exists at some particular time. Hence the relation “north of” is radically different from such things. It is neither in space nor in time, neither material nor mental; yet it is something.

It is largely the very peculiar kind of being that belongs to universals which has led many people to suppose that they are really mental. We can think of a universal, and our thinking then exists in a perfectly ordinary sense, like any other mental act. Suppose, for example, that we are thinking of whiteness. Then in one sense it may be said that whiteness is “in our mind.” We have here the same ambiguity as we noted in discussing Berkeley in Chapter IV. In the strict sense, it is not whiteness that is in our mind, but the act of thinking of whiteness. The connected ambiguity in the word “idea,” which we noted at the same time, also causes confusion here. In one sense of this word, namely the sense in which it denotes the object of an act of thought, whiteness is an “idea.” Hence, if the ambiguity is not guarded against, we may come to think that whiteness is an “idea” in the other sense, i.e. an act of thought; and thus we come to think that whiteness is mental. But in so thinking, we rob it of its essential quality of universality. One man’s act of thought is necessarily a different thing from another man’s; one man’s act of thought at one time is necessarily a different thing from the same man’s act of thought at another time. Hence, if whiteness were the thought as opposed to its object, no two different men could think of it, and no one man could think of it twice. That which many different thoughts of whiteness have in common is their object, and this object is different from all of them. Thus universals are not thoughts, though when known they are the objects of thoughts.

We shall find it convenient only to speak of things existing when they are in time, that is to say, when we can point to some time at which they exist (not excluding the possibility of their existing at all times). Thus thoughts and feelings, minds and physical objects exist. But universals do not exist in this sense; we shall say that they subsist or have being, where “being” is opposed to “existence” as being timeless. The world of universals, therefore, may also be described as the world of being. The world of being is unchangeable, rigid, exact, delightful to the mathematician, the logician, the builder of metaphysical systems, and all who love perfection more than life. The world of existence is fleeting, vague, without sharp boundaries, without any clear plan or arrangement, but it contains all thoughts and feelings, all the data of sense, and all physical objects, everything that can do either good or harm, everything that makes any difference to the value of life and the world. According to our temperaments, we shall prefer the contemplation of the one or of the other. The one we do not prefer will probably seem to us a pale shadow of the one we prefer, and hardly worthy to be regarded as in any sense real. But the truth is that both have the same claim on our impartial attention, both are real, and both are important to the metaphysician. Indeed no sooner have we distinguished the two worlds than it becomes necessary to consider their relations.

But first of all we must examine our knowledge of universals. This consideration will occupy us in the following chapter, where we shall find that it solves the problem of a priori knowledge, from which we were first led to consider universals.

X On Our Knowledge of Universals

In regard to one man’s knowledge at a given time, universals, like particulars, may be divided into those known by acquaintance, those known only by description, and those not known either by acquaintance or by description.

Let us consider first the knowledge of universals by acquaintance. It is obvious, to begin with, that we are acquainted with such universals as white, red, black, sweet, sour, loud, hard, etc., i.e. with qualities which are exemplified in sense-data. When we see a white patch, we are acquainted, in the first instance, with the particular patch; but by seeing many white patches, we easily learn to abstract the whiteness which they all have in common, and in learning to do this we are learning to be acquainted with whiteness. A similar process will make us acquainted with any other universal of the same sort. Universals of this sort may be called “sensible qualities.” They can be apprehended with less effort of abstraction than any others, and they seem less removed from particulars than other universals are.

We come next to relations. The easiest relations to apprehend are those which hold between the different parts of a single complex sense-datum. For example, I can see at a glance the whole of the page on which I am writing; thus the whole page is included in one sense-datum. But I perceive that some parts of the page are to the left of other parts, and some parts are above other parts. The process of abstraction in this case seems to proceed somewhat as follows: I see successively a number of sense-data in which one part is to the left of another; I perceive, as in the case of different white patches, that all these sense-data have something in common, and by abstraction I find that what they have in common is a certain relation between their parts, namely the relation which I call “being to the left of.” In this way I become acquainted with the universal relation.

In like manner I become aware of the relation