The Influence Of Darwin On Philosophy, And Other Essays In Contemporary Thought

THE INFLUENCE OF DARWIN ON PHILOSOPHY

And Other Essays in Contemporary Thought BY JOHN DEWEY Professor of Philosophy in Columbia University NEW YORK HENRY HOLT AND COMPANY Copyright , 1910, BY HENRY HOLT AND COMPANY Published April, 1910...

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PREFACE

An elaborate preface to a philosophic work usually impresses one as a last desperate effort on the part of its author to convey what he feels he has not quite managed to say in the body of his book. Nevertheless, a collection of essays on various topics written during a series of years may perhaps find room for an independent word to indicate the kind of unity they seem, to their writer, to possess. Probably every one acquainted with present philosophic thought—found, with some notable exception

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I

That the publication of the “Origin of Species” marked an epoch in the development of the natural sciences is well known to the layman. That the combination of the very words origin and species embodied an intellectual revolt and introduced a new intellectual temper is easily overlooked by the expert. The conceptions that had reigned in the philosophy of nature and knowledge for two thousand years, the conceptions that had become the familiar furniture of the mind, rested on the assumption of th

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II

Few words in our language foreshorten intellectual history as much as does the word species. The Greeks, in initiating the intellectual life of Europe, were impressed by characteristic traits of the life of plants and animals; so impressed indeed that they made these traits the key to defining nature and to explaining mind and society. And truly, life is so wonderful that a seemingly successful reading of its mystery might well lead men to believe that the key to the secrets of heaven and earth

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III

The exact bearings upon philosophy of the new logical outlook are, of course, as yet, uncertain and inchoate. We live in the twilight of intellectual transition. One must add the rashness of the prophet to the stubbornness of the partizan to venture a systematic exposition of the influence upon philosophy of the Darwinian method. At best, we can but inquire as to its general bearing—the effect upon mental temper and complexion, upon that body of half-conscious, half-instinctive intellectual aver

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IV

So much for some of the more obvious facts of the discussion of design versus chance, as causal principles of nature and of life as a whole. We brought up this discussion, you recall, as a crucial instance. What does our touchstone indicate as to the bearing of Darwinian ideas upon philosophy? In the first place, the new logic outlaws, flanks, dismisses—what you will—one type of problems and substitutes for it another type. Philosophy forswears inquiry after absolute origins and absolute finalit

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NATURE AND ITS GOOD: A CONVERSATION

A group of people are scattered near one another, on the sands of an ocean beach; wraps, baskets, etc., testify to a day’s outing. Above the hum of the varied conversations are heard the mock sobs of one of the party. Various voices. What’s the matter, Eaton? Eaton. Matter enough. I was watching a beautiful wave; its lines were perfect; at its crest, the light glinting through its infinitely varied and delicate curves of foam made a picture more ravishing than any dream. And now it has gone; it

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INTELLIGENCE AND MORALS

“Except the blind forces of nature,” said Sir Henry Maine, “nothing moves in this world which is not Greek in its origin.” And if we ask why this is so, the response comes that the Greek discovered the business of man to be pursuit of good, and intelligence to be central in this quest. The utmost to be said in praise of Plato and Aristotle is not that they invented excellent moral theories, but that they rose to the opportunity which the spectacle of Greek life afforded. For Athens presented an

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I

This means a specific case, a sample. Yet instances are proverbially dangerous—so naïvely and graciously may they beg the questions at issue. Our recourse is to an example so simple, so much on its face as to be as innocent as may be of assumptions. This case we shall gradually complicate, mindful at each step to state just what new elements are introduced. Let us suppose a smell, just a floating odor. This odor may be anchored by supposing that it moves to action; it starts changes that end in

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II

We now return briefly to the question of knowledge as acquaintance, and at greater length to that of knowledge as assurance, or as fulfilment which confirms and validates. With the recurrence of the odor as meaning something beyond itself, there is apprehension, knowledge that . One may now say I know what a rose smells like; or I know what this smell is like; I am acquainted with the rose’s agreeable odor. In short, on the basis of a present quality, the odor anticipates and forestalls some fur

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III

I have attempted, in the foregoing pages, a description of the function of knowledge in its own terms and on its merits—a description which in intention is realistic, if by realistic we are content to mean naturalistic, a description undertaken on the basis of what Mr. Santayana has well called “following the lead of the subject-matter.” Unfortunately at the present time all such undertakings contend with a serious extraneous obstacle. Accomplishing the undertaking has difficulties enough of its

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IV

From this excursion, I return in conclusion to a brief general characterization of those situations in which we are aware that things mean other things and are so critically aware of it that, in order to increase the probability of fulfilment and to decrease the chance of frustration, all possible pains are taken to regulate the meanings that attach to things. These situations define that type of knowing which we call scientific . There are things that claim to mean other experiences; in which t

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I

Among the influences that have worked in contemporary philosophy towards disintegration of intellectualism of the epistemological type, and towards the substitution of a philosophy of experience, the work of Mr. Bradley must be seriously counted. One has, for example, only to compare his metaphysics with the two fundamental contentions of T. H. Green, namely, that reality is a single, eternal, and all-inclusive system of relations, and that this system of relations is one in kind with that proce

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II

Let us, however, turn from Mr. Bradley’s formal proof that the criterion of philosophic truth must be exclusively a canon of formal thought. Let us ignore the contradiction involved in first making the work of thought to be the producing of appearance and then making the law of this thought the law of an Absolute Reality. What about the intellectualist criterion? The intellectualism of Mr. Bradley’s philosophy is represented in the statement that it is “the theoretical standard which guarantees

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III

This brings us explicitly to the question of truth, “truth” being confessedly the end and standard of thinking. I confess to being much at a loss to realize just what the intellectualists conceive to be the relation of truth to ideas on one side and to “reality” on the other. My difficulty occurs, I think, because they describe so little in analytical detail; in writing of truth they seem rather to be under a strong emotional influence—as if they were victims of an uncritical pragmatism—which le

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IV

I have gone from the very general considerations which occupied us in the earlier portions of this article to matters which relatively at least are specific. I conclude with a summary in the hope that it may bind together the earlier and the later parts of this paper. 1. The condition which antecedes and provokes any particular exercise of reflective knowing is always one of discrepancy, struggle, “collision.” This condition is practical, for it involves the habits and interests of the organism,

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A SHORT CATECHISM CONCERNING TRUTH

Pupil. I am desirous, respected teacher, of forming an independent judgment concerning the novel theory of truth that you are said to profess. My eagerness is whetted because the theory as expounded to me by my old teacher, Professor Purus Intellectus, so obviously contravenes common sense, science, and philosophy that I do not understand how it can be advanced in good faith by any reasonable man. Teacher. As you are already somewhat acquainted with the theory (or at least with what it purports

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I

Beliefs look both ways, towards persons and toward things. They are the original Mr. Facing-both-ways. They form or judge—justify or condemn—the agents who entertain them and who insist upon them. They are of things whose immediate meanings form their content. To believe is to ascribe value, impute meaning, assign import. The collection and interaction of these appraisals and assessments is the world of the common man,—that is, of man as an individual and not as a professional being or class spe

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II

Imagination readily travels to a period when a gospel of intense, and, one may say, deliberate passionate disturbance appeared to be conquering the Stoic ideal of passionless reason; when the demand for individual assertion by faith against the established, embodied objective order was seemingly subduing the idea of the total subordination of the individual to the universal. By what course of events came about the dramatic reversal, in which an ethically conquered Stoicism became the conqueror,

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III

So much for the situation against which some contemporary tendencies are a deliberate protest. What of the positive conditions that give us not mere protest, like the unreasoning revolt of heart against head found at all epochs, but something articulate and constructive? The field is only too large, and I shall limit myself to the evolution of the knowledge standpoint itself. I shall suggest, first, that the progress of intelligence directed upon natural materials has evolved a procedure of know

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IV

I have suggested to you the naïve conception of the relation of beliefs to realities: that beliefs are themselves real without discount, manifesting their reality in the usual proper way, namely, by modifying and shaping the reality of other things, so that they connect the bias, the preferences and affections, the needs and endeavors of personal lives with the values, the characters ascribed to things:—the latter thus becoming worthy of human acquaintance and responsive to human intercourse. Th

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I

Idealism as a philosophic system stands in such a delicate relation to experience as to invite attention. In its subjective form, or sensationalism, it claims to be the last word of empiricism. In its objective, or rational form, it claims to make good the deficiencies of the subjective type, by emphasizing the work of thought that supplies the factors of objectivity and universality lacking in sensationalism. With reference to experience as it now is , such idealism is half opposed to empiricis

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II

I begin the discussion with the last-named function. Thought is here conceived as a priori , not in the sense of particular innate ideas, but of a function that constitutes the very possibility of any objective experience, any experience involving reference beyond its own mere subjective happening. I shall try to show that idealism is condemned to move back and forth between two inconsistent interpretations of this a priori thought. It is taken to mean both the organized, the regulated, the info

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III

In the above discussion, I have unavoidably anticipated the second problem: the relation of conceptual thought to perceptual data. A distinct aspect still remains, however. Perception, as well as apriority, is a term harboring a fundamental ambiguity. It may mean (1) a distinct type of activity, predominantly practical in character, though carrying at its heart important cognitive and esthetic qualities; or (2) a distinctively cognitional experience, the function of observation as explicitly log

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IV

We come now to the consideration of the third element in our problem; ideality, important and normative value, in relation to experience; the antithesis of experience as a tentative, fragmentary, and ineffectual embodiment of meaning over against the perfect, eternal system of meanings which experience suggests even in nullifying and mutilating. That from the memory standpoint experience presents itself as a multiplicity of episodic events with just enough continuity among them to suggest princi

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THE POSTULATE OF IMMEDIATE EMPIRICISM

The criticisms made upon that vital but still unformed movement variously termed radical empiricism, pragmatism, humanism, functionalism, according as one or another aspect of it is uppermost, have left me with a conviction that the fundamental difference is not so much in matters overtly discussed as in a presupposition that remains tacit: a presupposition as to what experience is and means. To do my little part in clearing up the confusion, I shall try to make my own presupposition explicit. T

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“CONSCIOUSNESS” AND EXPERIENCE

Every science in its final standpoint and working aims is controlled by conditions lying outside itself—conditions that subsist in the practical life of the time. With no science is this as obviously true as with psychology. Taken without nicety of analysis, no one would deny that psychology is specially occupied with the individual; that it wishes to find out those things that proceed peculiarly from the individual, and the mode of their connection with him. Now, the way in which the individual

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THE SIGNIFICANCE OF THE PROBLEM OF KNOWLEDGE

It is now something over a century since Kant called upon philosophers to cease their discussion regarding the nature of the world and the principles of existence until they had arrived at some conclusion regarding the nature of the knowing process. But students of philosophy know that Kant formulated the question “how knowledge is possible” rather than created it. As matter of fact, reflective thought for two centuries before Kant had been principally interested in just this problem, although i

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