An Introduction to Philosophy, George Stuart Fullerton [books to read in your 20s .TXT] 📗

this contrast that it is especially important to grasp the significance.

[1] "Outlines of Psychology," pp. 64-65, English translation, 1891.

[2] "The Limits of Evolution, and Other Essays," revised edition. New York, 1905.

CHAPTER XV RATIONALISM, EMPIRICISM, CRITICISM, AND CRITICAL EMPIRICISM

60. RATIONALISM.—As the content of a philosophical doctrine must be determined by the initial assumptions which a philosopher makes and by the method which he adopts in his reasonings, it is well to examine with some care certain broad differences in this respect which characterize different philosophers, and which help to explain how it is that the results of their reflections are so startlingly different.

I shall first speak of Rationalism, which I may somewhat loosely define as the doctrine that the reason can attain truths independently of observation—can go beyond experienced fact and the deductions which experience seems to justify us in making from experienced fact. The definition cannot mean much to us until it is interpreted by a concrete example, and I shall turn to such. It must, however, be borne in mind that the word "rationalism" is meant to cover a great variety of opinions, and we have said comparatively little about him when we have called a man a rationalist in philosophy. Men may agree in believing that the reason can go beyond experienced fact, and yet may differ regarding the particular truths which may be thus attained.

Now, when Descartes found himself discontented with the philosophy that he and others had inherited from the Middle Ages, and undertook a reconstruction, he found it necessary to throw over a vast amount of what had passed as truth, if only with a view to building up again upon a firmer foundation. It appeared to him that much was uncritically accepted as true in philosophy and in the sciences which a little reflection revealed to be either false or highly doubtful. Accordingly, he decided to clear the ground by a sweeping doubt, and to begin his task quite independently.

In accordance with this principle, he rejected the testimony of the senses touching the existence of a world of external things. Do not the senses sometimes deceive us? And, since men seem to be liable to error in their reasonings, even in a field so secure as that of mathematical demonstration, he resolved further to repudiate all the reasonings he had heretofore accepted. He would not even assume himself to be in his right mind and awake; might he not be the victim of a diseased fancy, or a man deluded by dreams?

Could anything whatever escape this all-devouring doubt? One truth seemed unshakable: his own existence, at least, emerged from this sea of uncertainties. I may be deceived in thinking that there is an external world, and that I am awake and really perceive things; but I surely cannot be deceived unless I exist. Cogito, ergo sum—I think, hence I exist; this truth Descartes accepted as the first principle of the new and sounder philosophy which he sought.

As we read farther in Descartes we discover that he takes back again a great many of those things that he had at the outset rejected as uncertain. Thus, he accepts an external world of material things. How does he establish its existence? He cannot do it as the empiricist does it, by a reference to experienced fact, for he does not believe that the external world is directly given in our experience. He thinks we are directly conscious only of our ideas of it, and must somehow prove that it exists over against our ideas.

By his principles, Descartes is compelled to fall back upon a curious roundabout argument to prove that there is a world. He must first prove that God exists, and then argue that God would not deceive us into thinking that it exists when it does not.

Now, when we come to examine Descartes' reasonings in detail we find what appear to us some very uncritical assumptions. Thus, he proves the existence of God by the following argument:—

I exist, and I find in me the idea of God; of this idea I cannot be the author, for it represents something much greater than I, and its cause must be as great as the reality it represents. In other words, nothing less than God can be the cause of the idea of God which I find in me, and, hence, I may infer that God exists.

Where did Descartes get this notion that every idea must have a cause which contains as much external reality as the idea does represented reality? How does he prove his assumption? He simply appeals to what he calls "the natural light," which is for him a source of all sorts of information which cannot be derived from experience. This "natural light" furnishes him with a vast number of "eternal truths", these he has not brought under the sickle of his sweeping doubt, and these help him to build up again the world he has overthrown, beginning with the one indubitable fact discussed above.

To the men of a later time many of Descartes' eternal truths are simply inherited philosophical prejudices, the results of the reflections of earlier thinkers, and in sad need of revision. I shall not criticise them in detail. The important point for us to notice is that we have here a type of philosophy which depends upon truths revealed by the reason, independently of experience, to carry one beyond the sphere of experience.

I again remind the reader that there are all sorts of rationalists, in the philosophical sense of the word. Some trust the power of the unaided reason without reserve. Thus Spinoza, the pantheist, made the magnificent but misguided attempt to deduce the whole system of things physical and things mental from what he called the attributes of God, Extension and Thought.

On the other hand, one may be a good deal of an empiricist, and yet something of a rationalist, too. Thus Professor Strong, in his recent brilliant book, "Why the Mind has a Body," maintains that we know intuitively that other minds than our own exist; know it without gathering our information from experience, and without having to establish the fact in any way. This seems, at least, akin to the doctrine of the "natural light," and yet no one can say that Professor Strong does not, in general, believe in a philosophy of observation and experiment.

61. EMPIRICISM.—I suppose every one who has done some reading in the history of philosophy will, if his mother tongue be English, think of the name of John Locke when empiricism is mentioned.

Locke, in his "Essay concerning Human Understanding," undertakes "to inquire into the original, certainty, and extent of human knowledge, together with the grounds and degrees of belief, opinion, and assent." His sober and cautious work, which was first published in 1690, was peculiarly English in character; and the spirit which it exemplifies animates also Locke's famous successors, George Berkeley (1684-1753), David Hume (1711-1776), and John Stuart Mill (1806-1873). Although Locke was a realist, Berkeley an idealist, Hume a skeptic, and Mill what has been called a sensationalist; yet all were empiricists of a sort, and emphasized the necessity of founding our knowledge upon experience.

Now, Locke was familiar with the writings of Descartes, whose work he admired, but whose rationalism offended him. The first book of the "Essay" is devoted to the proof that there are in the mind of man no "innate ideas" and no "innate principles." That is to say, Locke tries to show that one must not seek, in the "natural light" to which Descartes turned, a distinct and independent source of information,

"Let us, then," he continues, "suppose the mind to be, as we say, white paper, void of all characters, without any ideas; how comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it, with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer in one word, from experience; in that all our knowledge is founded, and from that it ultimately derives itself. Our observation, employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by ourselves, is that which supplies our understandings with all the materials of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring." [1]

Thus, all we know and all we ever shall know of the world of matter and of minds must rest ultimately upon observation,—observation of external things and of our own mind. We must clip the erratic wing of a "reason" which seeks to soar beyond such knowledge; which leaves the solid earth, and hangs suspended in the void.

"But hold," exclaims the critical reader; "have we not seen that Locke, as well as Descartes (section 48), claims to know what he cannot prove by direct observation or even by a legitimate inference from what has been directly observed? Does he not maintain that the mind has an immediate knowledge or experience only of its own ideas? How can he prove that there are material extended things outside causing these ideas? And if he cannot prove it by an appeal to experience, to direct observation, is he not, in accepting the existence of the external world at all, just as truly as Descartes, a rationalist?"

The objection is well taken. On his own principles, Locke had no right to believe in an external world. He has stolen his world, so to speak; he has taken it by violence. Nevertheless, as I pointed out in the section above referred to, Locke is not a rationalist of malice prepense. He tries to be an empiricist. He believes in the external world because he thinks it is directly revealed to the senses—he inconsistently refers to experience as evidence of its existence.

It has often been claimed by those who do not sympathize with empiricism that the empiricists make assumptions much as others do, but have not the grace to admit it. I think we must frankly confess that a man may try hard to be an empiricist and may not be wholly successful. Moreover, reflection forces us to the conclusion that when we have defined empiricism as a doctrine which rests throughout upon an appeal to "experience" we have not said anything very definite.

What is experience? What may we accept as directly revealed fact? The answer to such questions is far from an easy one to give. It is a harder matter to discuss intelligently than any one can at all realize until he has spent some years in following the efforts of the philosophers to determine what is "revealed fact." We are supposed to have experience of our own minds, of space, of time, of matter. What are these things as revealed in our experience? We have seen in the earlier chapters of this book that one cannot answer such questions off-hand.

62. CRITICISM.—I have in another chapter (section 51) given a brief account of the philosophy of Immanuel Kant. He called his doctrine "Criticism," and he distinguished it from "Dogmatism" and "Empiricism."

Every philosophy that transcends experience, without first critically examining our faculty of knowledge and determining its right to spread its wings in this way, Kant calls "dogmatism." The word seems rather an offensive one, in its usual signification, at least; and it is as well not to use it. As Kant used the word, Descartes was a dogmatist; but let us rather call him a rationalist. He certainly had no intention of proceeding uncritically, as we shall see a little later. If we call him a dogmatist we seem to condemn him in advance, by applying to him an abusive epithet.

Empiricism, according to Kant, confines human knowledge to experience, and thus avoids the errors which beset the dogmatist. But then, as Hume seemed to have shown, empiricism must run out into skepticism. If all our knowledge has its foundations in experience, how can we expect to find in our possession any universal or necessary truths? May not a later experience contradict an earlier? How can we be sure that what has been will be? Can we know that there is anything fixed and certain in our world?

Skepticism seemed a forlorn doctrine, and, casting about for a way of escape from it, Kant hit upon the expedient which I