The Analysis of Mind by Bertrand Russell (best large ereader .txt) đź“–
- Author: Bertrand Russell
- Performer: 0486445518
Book online «The Analysis of Mind by Bertrand Russell (best large ereader .txt) 📖». Author Bertrand Russell
effects which the object would have. This applies especially to
the effects that depend upon association. The emotional effects,
also, are often similar: images may stimulate desire almost as
strongly as do the objects they represent. And conversely desire
may cause images*: a hungry man will have images of food, and so
on. In all these ways the causal laws concerning images are
connected with the causal laws concerning the objects which the
images “mean.” An image may thus come to fulfil the function of a
general idea. The vague image of a dog, which we spoke of a
moment ago, will have effects which are only connected with dogs
in general, not the more special effects which would be produced
by some dogs but not by others. Berkeley and Hume, in their
attack on general ideas, do not allow for the vagueness of
images: they assume that every image has the definiteness that a
physical object would have This is not the case, and a vague
image may well have a meaning which is general.
* This phrase is in need of interpretation, as appears from the
analysis of desire. But the reader can easily supply the
interpretation for himself.
In order to define the “meaning” of an image, we have to take
account both of its resemblance to one or more prototypes, and of
its causal efficacy. If there were such a thing as a pure
imagination-image, without any prototype whatever, it would be
destitute of meaning. But according to Hume’s principle, the
simple elements in an image, at least, are derived from
prototypes-except possibly in very rare exceptional cases. Often,
in such instances as our image of a friend’s face or of a
nondescript dog, an image is not derived from one prototype, but
from many; when this happens, the image is vague, and blurs the
features in which the various prototypes differ. To arrive at the
meaning of the image in such a case, we observe that there are
certain respects, notably associations, in which the effects of
images resemble those of their prototypes. If we find, in a given
case, that our vague image, say, of a nondescript dog, has those
associative effects which all dogs would have, but not those
belonging to any special dog or kind of dog, we may say that our
image means “dog” in general. If it has all the associations
appropriate to spaniels but no others, we shall say it means
“spaniel”; while if it has all the associations appropriate to
one particular dog, it will mean that dog, however vague it may
be as a picture. The meaning of an image, according to this
analysis, is constituted by a combination of likeness and
associations. It is not a sharp or definite conception, and in
many cases it will be impossible to decide with any certainty
what an image means. I think this lies in the nature of things,
and not in defective analysis.
We may give somewhat more precision to the above account of the
meaning of images, and extend it to meaning in general. We find
sometimes that, IN MNEMIC CAUSATION, an image or word, as
stimulus, has the same effect (or very nearly the same effect) as
would belong to some object, say, a certain dog. In that case we
say that the image or word means that object. In other cases the
mnemic effects are not all those of one object, but only those
shared by objects of a certain kind, e.g. by all dogs. In this
case the meaning of the image or word is general: it means the
whole kind. Generality and particularity are a matter of degree.
If two particulars differ sufficiently little, their mnemic
effects will be the same; therefore no image or word can mean the
one as opposed to the other; this sets a bound to the
particularity of meaning. On the other hand, the mnemic effects
of a number of sufficiently dissimilar objects will have nothing
discoverable in common; hence a word which aims at complete
generality, such as “entity” for example, will have to be devoid
of mnemic effects, and therefore of meaning. In practice, this is
not the case: such words have VERBAL associations, the learning
of which constitutes the study of metaphysics.
The meaning of a word, unlike that of an image, is wholly
constituted by mnemic causal laws, and not in any degree by
likeness (except in exceptional cases). The word “dog” bears no
resemblance to a dog, but its effects, like those of an image of
a dog, resemble the effects of an actual dog in certain respects.
It is much easier to say definitely what a word means than what
an image means, since words, however they originated, have been
framed in later times for the purpose of having meaning, and men
have been engaged for ages in giving increased precision to the
meanings of words. But although it is easier to say what a word
means than what an image means, the relation which constitutes
meaning is much the same in both cases. A word, like an image,
has the same associations as its meaning has. In addition to
other associations, it is associated with images of its meaning,
so that the word tends to call up the image and the image tends
to call up the word., But this association is not essential to
the intelligent use of words. If a word has the right
associations with other objects, we shall be able to use it
correctly, and understand its use by others, even if it evokes no
image. The theoretical understanding of words involves only the
power of associating them correctly with other words; the
practical understanding involves associations with other bodily
movements.
The use of words is, of course, primarily social, for the purpose
of suggesting to others ideas which we entertain or at least wish
them to entertain. But the aspect of words that specially
concerns us is their power of promoting our own thought. Almost
all higher intellectual activity is a matter of words, to the
nearly total exclusion of everything else. The advantages of
words for purposes of thought are so great that I should never
end if I were to enumerate them. But a few of them deserve to be
mentioned.
In the first place, there is no difficulty in producing a word,
whereas an image cannot always be brought into existence at will,
and when it comes it often contains much irrelevant detail. In
the second place, much of our thinking is concerned with abstract
matters which do not readily lend themselves to imagery, and are
apt to be falsely conceived if we insist upon finding images that
may be supposed to represent them. The word is always concrete
and sensible, however abstract its meaning may be, and thus by
the help of words we are able to dwell on abstractions in a way
which would otherwise be impossible. In the third place, two
instances of the same word are so similar that neither has
associations not capable of being shared by the other. Two
instances of the word “dog” are much more alike than (say) a pug
and a great dane; hence the word “dog” makes it much easier to
think about dogs in general. When a number of objects have a
common property which is important but not obvious, the invention
of a name for the common property helps us to remember it and to
think of the whole set of objects that possess it. But it is
unnecessary to prolong the catalogue of the uses of language in
thought.
At the same time, it is possible to conduct rudimentary thought
by means of images, and it is important, sometimes, to check
purely verbal thought by reference to what it means. In
philosophy especially the tyranny of traditional words is
dangerous, and we have to be on our guard against assuming that
grammar is the key to metaphysics, or that the structure of a
sentence corresponds at all accurately with the structure of the
fact that it asserts. Sayce maintained that all European
philosophy since Aristotle has been dominated by the fact that
the philosophers spoke Indo-European languages, and therefore
supposed the world, like the sentences they were used to,
necessarily divisible into subjects and predicates. When we come
to the consideration of truth and falsehood, we shall see how
necessary it is to avoid assuming too close a parallelism between
facts and the sentences which assert them. Against such errors,
the only safeguard is to be able, once in a way, to discard words
for a moment and contemplate facts more directly through images.
Most serious advances in philosophic thought result from some
such comparatively direct contemplation of facts. But the outcome
has to be expressed in words if it is to be communicable. Those
who have a relatively direct vision of facts are often incapable
of translating their vision into words, while those who possess
the words have usually lost the vision. It is partly for this
reason that the highest philosophical capacity is so rare: it
requires a combination of vision with abstract words which is
hard to achieve, and too quickly lost in the few who have for a
moment achieved it.
LECTURE XI. GENERAL IDEAS AND THOUGHT
It is said to be one of the merits of the human mind that it is
capable of framing abstract ideas, and of conducting
nonsensational thought. In this it is supposed to differ from the
mind of animals. From Plato onward the “idea” has played a great
part in the systems of idealizing philosophers. The “idea” has
been, in their hands, always something noble and abstract, the
apprehension and use of which by man confers upon him a quite
special dignity.
The thing we have to consider to-day is this: seeing that there
certainly are words of which the meaning is abstract, and seeing
that we can use these words intelligently, what must be assumed
or inferred, or what can be discovered by observation, in the way
of mental content to account for the intelligent use of abstract
words?
Taken as a problem in logic, the answer is, of course, that
absolutely nothing in the way of abstract mental content is
inferable from the mere fact that we can use intelligently words
of which the meaning is abstract. It is clear that a sufficiently
ingenious person could manufacture a machine moved by olfactory
stimuli which, whenever a dog appeared in its neighbourhood,
would say, “There is a dog,” and when a cat appeared would throw
stones at it. The act of saying “There is a dog,” and the act of
throwing stones, would in such a case be equally mechanical.
Correct speech does not of itself afford any better evidence of
mental content than the performance of any other set of
biologically useful movements, such as those of flight or combat.
All that is inferable from language is that two instances of a
universal, even when they differ very greatly, may cause the
utterance of two instances of the same word which only differ
very slightly. As we saw in the preceding lecture, the word “dog”
is useful, partly, because two instances of this word are much
more similar than (say) a pug and a great dane. The use of words
is thus a method of substituting for two particulars which differ
widely, in spite of being instances of the same universal, two
other particulars which differ very little, and which are also
instances of a universal, namely the name of the previous
universal. Thus, so far as logic is concerned, we are entirely
free to adopt any theory as to general ideas which empirical
observation may recommend.
Berkeley and Hume made a vigorous onslaught
Comments (0)