The Analysis of Mind by Bertrand Russell (best large ereader .txt) 📖
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In this statement, to my mind, Dunlap concedes far more than
James did in his later theory. I see no reason to suppose that
“the knower for different items is one and the same,” and I am
convinced that this proposition could not possibly be ascertained
except by introspection of the sort that Dunlap rejects. The
first of these points must wait until we come to the analysis of
belief: the second must be considered now. Dunlap’s view is that
there is a dualism of subject and object, but that the subject
can never become object, and therefore there is no awareness of
an awareness. He says in discussing the view that introspection
reveals the occurrence of knowledge: “There can be no denial of
the existence of the thing (knowing) which is alleged to be known
or observed in this sort of ‘introspection.’ The allegation that
the knowing is observed is that which may be denied. Knowing
there certainly is; known, the knowing certainly is not”(p. 410).
And again: “I am never aware of an awareness” (ib.). And on the
next page: “It may sound paradoxical to say that one cannot
observe the process (or relation) of observation, and yet may be
certain that there is such a process: but there is really no
inconsistency in the saying. How do I know that there is
awareness? By being aware of something. There is no meaning in
the term ‘awareness’ which is not expressed in the statement ‘I
am aware of a colour (or what-not).’ “
But the paradox cannot be so lightly disposed of. The statement
“I am aware of a colour” is assumed by Knight Dunlap to be known
to be true, but he does not explain how it comes to be known. The
argument against him is not conclusive, since he may be able to
show some valid way of inferring our awareness. But he does not
suggest any such way. There is nothing odd in the hypothesis of
beings which are aware of objects, but not of their own
awareness; it is, indeed, highly probable that young children and
the higher animals are such beings. But such beings cannot make
the statement “I am aware of a colour,” which WE can make. We
have, therefore, some knowledge which they lack. It is necessary
to Knight Dunlap’s position to maintain that this additional
knowledge is purely inferential, but he makes no attempt to show
how the inference is possible. It may, of course, be possible,
but I cannot see how. To my mind the fact (which he admits) that
we know there is awareness, is ALL BUT decisive against his
theory, and in favour of the view that we can be aware of an
awareness.
Dunlap asserts (to return to James) that the real ground for
James’s original belief in introspection was his belief in two
sorts of objects, namely, thoughts and things. He suggests that
it was a mere inconsistency on James’s part to adhere to
introspection after abandoning the dualism of thoughts and
things. I do not wholly agree with this view, but it is difficult
to disentangle the difference as to introspection from the
difference as to the nature of knowing. Dunlap suggests (p. 411)
that what is called introspection really consists of awareness of
“images,” visceral sensations, and so on. This view, in essence,
seems to me sound. But then I hold that knowing itself consists
of such constituents suitably related, and that in being aware of
them we are sometimes being aware of instances of knowing. For
this reason, much as I agree with his view as to what are the
objects of which there is awareness, I cannot wholly agree with
his conclusion as to the impossibility of introspection.
The behaviourists have challenged introspection even more
vigorously than Knight Dunlap, and have gone so far as to deny
the existence of images. But I think that they have confused
various things which are very commonly confused, and that it is
necessary to make several distinctions before we can arrive at
what is true and what false in the criticism of introspection.
I wish to distinguish three distinct questions, any one of which
may be meant when we ask whether introspection is a source of
knowledge. The three questions are as follows:
(1) Can we observe anything about ourselves which we cannot
observe about other people, or is everything we can observe
PUBLIC, in the sense that another could also observe it if
suitably placed?
(2) Does everything that we can observe obey the laws of physics
and form part of the physical world, or can we observe certain
things that lie outside physics?
(3) Can we observe anything which differs in its intrinsic nature
from the constituents of the physical world, or is everything
that we can observe composed of elements intrinsically similar to
the constituents of what is called matter?
Any one of these three questions may be used to define
introspection. I should favour introspection in the sense of the
first question, i.e. I think that some of the things we observe
cannot, even theoretically, be observed by any one else. The
second question, tentatively and for the present, I should answer
in favour of introspection; I think that images, in the actual
condition of science, cannot be brought under the causal laws of
physics, though perhaps ultimately they may be. The third
question I should answer adversely to introspection I think that
observation shows us nothing that is not composed of sensations
and images, and that images differ from sensations in their
causal laws, not intrinsically. I shall deal with the three
questions successively.
(1) PUBLICITY OR PRIVACY OF WHAT IS OBSERVED. Confining
ourselves, for the moment, to sensations, we find that there are
different degrees of publicity attaching to different sorts of
sensations. If you feel a toothache when the other people in the
room do not, you are in no way surprised; but if you hear a clap
of thunder when they do not, you begin to be alarmed as to your
mental condition. Sight and hearing are the most public of the
senses; smell only a trifle less so; touch, again, a trifle less,
since two people can only touch the same spot successively, not
simultaneously. Taste has a sort of semi-publicity, since people
seem to experience similar taste-sensations when they eat similar
foods; but the publicity is incomplete, since two people cannot
eat actually the same piece of food.
But when we pass on to bodily sensations—headache, toothache,
hunger, thirst, the feeling of fatigue, and so on—we get quite
away from publicity, into a region where other people can tell us
what they feel, but we cannot directly observe their feeling. As
a natural result of this state of affairs, it has come to be
thought that the public senses give us knowledge of the outer
world, while the private senses only give us knowledge as to our
own bodies. As regards privacy, all images, of whatever sort,
belong with the sensations which only give knowledge of our own
bodies, i.e. each is only observable by one observer. This is the
reason why images of sight and hearing are more obviously
different from sensations of sight and hearing than images of
bodily sensations are from bodily sensations; and that is why the
argument in favour of images is more conclusive in such cases as
sight and hearing than in such cases as inner speech.
The whole distinction of privacy and publicity, however, so long
as we confine ourselves to sensations, is one of degree, not of
kind. No two people, there is good empirical reason to think,
ever have exactly similar sensations related to the same physical
object at the same moment; on the other hand, even the most
private sensation has correlations which would theoretically
enable another observer to infer it.
That no sensation is ever completely public, results from
differences of point of view. Two people looking at the same
table do not get the same sensation, because of perspective and
the way the light falls. They get only correlated sensations. Two
people listening to the same sound do not hear exactly the same
thing, because one is nearer to the source of the sound than the
other, one has better hearing than the other, and so on. Thus
publicity in sensations consists, not in having PRECISELY similar
sensations, but in having more or less similar sensations
correlated according to ascertainable laws. The sensations which
strike us as public are those where the correlated sensations are
very similar and the correlations are very easy to discover. But
even the most private sensations have correlations with things
that others can observe. The dentist does not observe your ache,
but he can see the cavity which causes it, and could guess that
you are suffering even if you did not tell him. This fact,
however, cannot be used, as Watson would apparently wish, to
extrude from science observations which are private to one
observer, since it is by means of many such observations that
correlations are established, e.g. between toothaches and
cavities. Privacy, therefore does not by itself make a datum
unamenable to scientific treatment. On this point, the argument
against introspection must be rejected.
(2) DOES EVERYTHING OBSERVABLE OBEY THE LAWS OF PHYSICS? We come
now to the second ground of objection to introspection, namely,
that its data do not obey the laws of physics. This, though less
emphasized, is, I think, an objection which is really more
strongly felt than the objection of privacy. And we obtain a
definition of introspection more in harmony with usage if we
define it as observation of data not subject to physical laws
than if we define it by means of privacy. No one would regard a
man as introspective because he was conscious of having a stomach
ache. Opponents of introspection do not mean to deny the obvious
fact that we can observe bodily sensations which others cannot
observe. For example, Knight Dunlap contends that images are
really muscular contractions,* and evidently regards our
awareness of muscular contractions as not coming under the head
of introspection. I think it will be found that the essential
characteristic of introspective data, in the sense which now
concerns us, has to do with LOCALIZATION: either they are not
localized at all, or they are localized, like visual images, in a
place already physically occupied by something which would be
inconsistent with them if they were regarded as part of the
physical world. If you have a visual image of your friend sitting
in a chair which in fact is empty, you cannot locate the image in
your body, because it is visual, nor (as a physical phenomenon)
in the chair, because the chair, as a physical object, is empty.
Thus it seems to follow that the physical world does not include
all that we are aware of, and that images, which are
introspective data, have to be regarded, for the present, as not
obeying the laws of physics; this is, I think, one of the chief
reasons why an attempt is made to reject them. I shall try to
show in Lecture VIII that the purely empirical reasons for
accepting images are overwhelming. But we cannot be nearly so
certain that they will not ultimately be brought under the laws
of physics. Even if this should happen, however, they would still
be distinguishable from sensations by their proximate causal
laws, as gases remain distinguishable from solids.
* “Psychological Review,” 1916, “Thought-Content and Feeling,” p.
59. See also ib., 1912, “The Nature of Perceived Relations,”
where he says: “‘Introspection,’ divested of its mythological
suggestion of the observing of consciousness, is really the
observation of bodily sensations (sensibles) and feelings
(feelables)”(p. 427
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