An Introduction to Philosophy - George Stuart Fullerton (i can read book club TXT) 📗

consciousness insensibly diminishes also. But if we make a jump, say to the tunicate mollusks, we see no reason there to infer the existence of consciousness at all. Yet not only is it impossible to point out a place where any sudden break takes place, but it is contrary to all the natural training of our minds to suppose a breach of continuity so great."

We must not, says Clifford, admit any breach of continuity. We must assume that consciousness is a complex of elementary feelings, "or rather of those remoter elements which cannot even be felt, but of which the simplest feeling is built up." We must assume that such elementary facts go along with the action of every organism, however simple; but we must assume also that it is only when the organism has reached a certain complexity of nervous structure that the complex of psychic facts reaches the degree of complication that we call Consciousness.

So much for the assumption of something like mind in the mollusk, where Clifford cannot find direct evidence of mind. But the argument does not stop here: "As the line of ascent is unbroken, and must end at last in inorganic matter, we have no choice but to admit that every motion of matter is simultaneous with some . . . fact or event which might be part of a consciousness."

Of the universal distribution of the elementary constituents of mind Clifford writes as follows: "That element of which, as we have seen, even the simplest feeling is a complex, I shall call Mind-stuff. A moving molecule of inorganic matter does not possess mind or consciousness; but it possesses a small piece of mind-stuff. When molecules are so combined together as to form the film on the under side of a jellyfish, the elements of mind-stuff which go along with them are so combined as to form the faint beginnings of Sentience. When the molecules are so combined as to form the brain and nervous system of a vertebrate, the corresponding elements of mind-stuff are so combined as to form some kind of consciousness; that is to say, changes in the complex which take place at the same time get so linked together that the repetition of one implies the repetition of the other. When matter takes the complex form of a living human brain, the corresponding mind-stuff takes the form of a human consciousness, having intelligence and volition."

This is the famous mind-stuff doctrine. It is not a scientific doctrine, for it rests on wholly unproved assumptions. It is a play of the speculative fancy, and has its source in the author's strong desire to fit mental phenomena into some general evolutionary scheme. As he is a parallelist, and cannot make of physical phenomena and of mental one single series of causes and effects, he must attain his end by making the mental series complete and independent in itself. To do this, he is forced to make several very startling assumptions:—

(1) We have seen that there is evidence that there is consciousness somewhere—it is revealed by certain bodies. Clifford assumes consciousness, or rather its raw material, mind-stuff, to be everywhere. For this assumption we have not a whit of evidence.

(2) To make of the stuff thus attained a satisfactory evolutionary series, he is compelled to assume that mental phenomena are related to each other much as physical phenomena are related to each other. This notion he had from Spinoza, who held that, just as all that takes place in the physical world must be accounted for by a reference to physical causes, so all happenings in the world of ideas must be accounted for by a reference to mental causes, i.e. to ideas. For this assumption there is no more evidence than for the former.

(3) Finally, to bring the mental phenomena we are familiar with, sensations of color, sound, touch, taste, etc., into this evolutionary scheme, he is forced to assume that all such mental phenomena are made up of elements which do not belong to these classes at all, of something that "cannot even be felt." For this assumption there is as little evidence as there is for the other two.

The fact is that the mind-stuff doctrine is a castle in the air. It is too fanciful and arbitrary to take seriously. It is much better to come back to a more sober view of things, and to hold that there is evidence that other minds exist, but no evidence that every material thing is animated. If we cannot fit this into our evolutionary scheme, perhaps it is well to reexamine our evolutionary scheme, and to see whether some misconception may not attach to that.

[1] "Collected Essays," Vol. I, p. 219, New York, 1902.

[2] "On the Nature of Things-in-Themselves," in "Lectures and Essays," Vol. II.

[3] "Examination of Sir William Hamilton's Philosophy," Chapter XII.

[4] "On the Nature of Things-in-Themselves."

CHAPTER XI OTHER PROBLEMS OF WORLD AND MIND

44. IS THE MATERIAL WORLD A MECHANISM?—So far we have concerned ourselves with certain leading problems touching the external world and the mind,—problems which seem to present themselves unavoidably to those who enter upon the path of reflection. And we have seen, I hope, that there is much truth, as well as some misconception, contained in the rather vague opinions of the plain man.

But the problems that we have taken up by no means exhaust the series of those that present themselves to one who thinks with patience and persistency. When we have decided that men are not mistaken in believing that an external world is presented in their experience; when we have corrected our first crude notions of what this world is, and have cleared away some confusions from our conceptions of space and time; when we have attained to a reasonably clear view of the nature of the mind, and of the nature of its connection with the body; when we have escaped from a tumble into the absurd doctrine that no mind exists save our own, and have turned our backs upon the rash speculations of the adherents of "mind-stuff"; there still remain many points upon which we should like to have definite information.

In the present chapter I shall take up and turn over a few of these, but it must not be supposed that one can get more than a glimpse of them within such narrow limits. First of all we will raise the question whether it is permissible to regard the material world, which we accept, as through and through a mechanism.

There can be little doubt that there is a tendency on the part of men of science at the present day so to regard it. It should, of course, be frankly admitted that no one is in a position to prove that, from the cosmic mist, in which we grope for the beginnings of our universe, to the organized whole in which vegetable and animal bodies have their place, there is an unbroken series of changes all of which are explicable by a reference to mechanical laws. Chemistry, physics, and biology are still separate and distinct realms, and it is at present impossible to find for them a common basis in mechanics. The belief of the man of science must, hence, be regarded as a faith; the doctrine of the mechanism of nature is a working hypothesis, and it is unscientific to assume that it is anything more.

There can be no objection to a frank admission that we are not here walking in the light of established knowledge. But it does seem to savor of dogmatism for a man to insist that no increase in our knowledge can ever reveal that the physical world is an orderly system throughout, and that all the changes in material things are explicable in terms of the one unified science. Earnest objections have, however, been made to the tendency to regard nature as a mechanism. To one of the most curious of them we have been treated lately by Dr. Ward in his book on "Naturalism and Agnosticism."

It is there ingeniously argued that, when we examine with care the fundamental concepts of the science of mechanics, we find them to be self-contradictory and absurd. It follows that we are not justified in turning to them for an explanation of the order of nature.

The defense of the concepts of mechanics we may safely leave to the man of science; remembering, of course, that, when a science is in the making, it is to be expected that the concepts of which it makes use should undergo revision from time to time. But there is one general consideration that it is not well to leave out of view when we are contemplating such an assault upon the notion of the world as mechanism as is made by Dr. Ward. It is this.

Such attacks upon the conception of mechanism are not purely destructive in their aim. The man who makes them wishes to destroy one view of the system of things in order that he may set up another. If the changes in the system of material things cannot be accounted for mechanically, it is argued, we are compelled to turn for our explanation to the action and interaction of minds. This seems to give mind a very important place in the universe, and is believed to make for a view of things that guarantees the satisfaction of the highest hopes and aspirations of man.

That a recognition of the mechanical order of nature is incompatible with such a view of things as is just above indicated, I should be the last to admit. The notion that it is so is, I believe, a dangerous error. It is an error that tends to put a man out of sympathy with the efforts of science to discover that the world is an orderly whole, and tempts him to rejoice in the contemplation of human ignorance.

But the error is rather a common one; and see to what injustice it may lead one. It is concluded that the conception of matter is an obscure one; that we do not know clearly what we mean when we speak of the mass of a body; that there are disputes as to proper significance to be given to the words cause and effect; that the laws of motion, as they are at present formulated, do not seem to account satisfactorily for the behavior of all material particles. From this it is inferred that we must give up the attempt to explain mechanically the order of physical things.

Now, suppose that it were considered a dangerous and heterodox doctrine, that the changes in the system of things are due to the activities of minds. Would not those who now love to point out the shortcomings of the science of mechanics discover a fine field for their destructive criticism? Are there no disputes as to the ultimate nature of mind? Are men agreed touching the relations of mind and matter? What science even attempts to tell us how a mind, by an act of volition, sets material particles in motion or changes the direction of their motion? How does one mind act upon another, and what does it mean for one mind to act upon another?

If the science of mechanics is not in all respects as complete a science as it is desirable that it should be, surely we must admit that when we turn to the field of mind we are not dealing with what is clear and free from difficulties. Only a strong emotional bias can lead a man to dwell with emphasis upon the difficulties to be met with in the one field, and to pass lightly over those with which one meets in the other.

One may, however, refuse to admit that the order of nature is throughout mechanical, without taking any such unreasonable position as this. One may hold that many of the changes in material things do not appear to be mechanical, and that it is too much of an assumption to maintain that they are such, even as an article of faith. Thus, when we pass from the world of the inorganic to that of organic life, we seem to make an immense step. No one has even begun to show us that the changes that take place in vegetable and animal organisms are all mechanical changes. How can we dare to assume that they are?

With one who reasons