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

the doubt is not a gratuitous one, but is really suggested to the thoughtful mind by a reflection upon our experience of things. And, as we are all apt to think that the man of science is less given to busying himself with useless subtleties than is the philosopher, I shall, before closing this chapter, present some paragraphs upon the subject from the pen of a professor of mathematics and mechanics.

14. THE "TELEPHONE EXCHANGE."—"We are accustomed to talk," writes Professor Karl Pearson,[1] "of the 'external world,' of the 'reality' outside us. We speak of individual objects having an existence independent of our own. The store of past sense-impressions, our thoughts and memories, although most probably they have beside their psychical element a close correspondence with some physical change or impress in the brain, are yet spoken of as inside ourselves. On the other hand, although if a sensory nerve be divided anywhere short of the brain, we lose the corresponding class of sense impression, we yet speak of many sense-impressions, such as form and texture, as existing outside ourselves. How close then can we actually get to this supposed world outside ourselves? Just as near but no nearer than the brain terminals of the sensory nerves. We are like the clerk in the central telephone exchange who cannot get nearer to his customers than his end of the telephone wires. We are indeed worse off than the clerk, for to carry out the analogy properly we must suppose him never to have been outside the telephone exchange, never to have seen a customer or any one like a customer—in short, never, except through the telephone wire, to have come in contact with the outside universe. Of that 'real' universe outside himself he would be able to form no direct impression; the real universe for him would be the aggregate of his constructs from the messages which were caused by the telephone wires in his office. About those messages and the ideas raised in his mind by them he might reason and draw his inferences; and his conclusions would be correct—for what? For the world of telephonic messages, for the type of messages that go through the telephone. Something definite and valuable he might know with regard to the spheres of action and of thought of his telephonic subscribers, but outside those spheres he could have no experience. Pent up in his office he could never have seen or touched even a telephonic subscriber in himself. Very much in the position of such a telephone clerk is the conscious ego of each one of us seated at the brain terminals of the sensory nerves. Not a step nearer than those terminals can the ego get to the 'outer world,' and what in and for themselves are the subscribers to its nerve exchange it has no means of ascertaining. Messages in the form of sense-impressions come flowing in from that 'outside world,' and these we analyze, classify, store up, and reason about. But of the nature of 'things-in-themselves,' of what may exist at the other end of our system of telephone wires, we know nothing at all.

"But the reader, perhaps, remarks, 'I not only see an object, but I can touch it. I can trace the nerve from the tip of my finger to the brain. I am not like the telephone clerk, I can follow my network of wires to their terminals and find what is at the other end of them.' Can you, reader? Think for a moment whether your ego has for one moment got away from his brain exchange. The sense-impression that you call touch was just as much as sight felt only at the brain end of a sensory nerve. What has told you also of the nerve from the tip of your finger to your brain? Why, sense-impressions also, messages conveyed along optic or tactile sensory nerves. In truth, all you have been doing is to employ one subscriber to your telephone exchange to tell you about the wire that goes to a second, but you are just as far as ever from tracing out for yourself the telephone wires to the individual subscriber and ascertaining what his nature is in and for himself. The immediate sense-impression is just as far removed from what you term the 'outside world' as the store of impresses. If our telephone clerk had recorded by aid of a phonograph certain of the messages from the outside world on past occasions, then if any telephonic message on its receipt set several phonographs repeating past messages, we have an image analogous to what goes on in the brain. Both telephone and phonograph are equally removed from what the clerk might call the 'real outside world,' but they enable him through their sounds to construct a universe; he projects those sounds, which are really inside his office, outside his office, and speaks of them as the external universe. This outside world is constructed by him from the contents of the inside sounds, which differ as widely from things-in-themselves as language, the symbol, must always differ from the thing it symbolizes. For our telephone clerk sounds would be the real world, and yet we can see how conditioned and limited it would be by the range of his particular telephone subscribers and by the contents of their messages.

"So it is with our brain; the sounds from telephone and phonograph correspond to immediate and stored sense-impressions. These sense-impressions we project as it were outwards and term the real world outside ourselves. But the things-in-themselves which the sense-impressions symbolize, the 'reality,' as the metaphysicians wish to call it, at the other end of the nerve, remains unknown and is unknowable. Reality of the external world lies for science and for us in combinations of form and color and touch—sense-impressions as widely divergent from the thing 'at the other end of the nerve' as the sound of the telephone from the subscriber at the other end of the wire. We are cribbed and confined in this world of sense-impressions like the exchange clerk in his world of sounds, and not a step beyond can we get. As his world is conditioned and limited by his particular network of wires, so ours is conditioned by our nervous system, by our organs of sense. Their peculiarities determine what is the nature of the outside world which we construct. It is the similarity in the organs of sense and in the perceptive faculty of all normal human beings which makes the outside world the same, or practically the same, for them all. To return to the old analogy, it is as if two telephone exchanges had very nearly identical groups of subscribers. In this case a wire between the two exchanges would soon convince the imprisoned clerks that they had something in common and peculiar to themselves. That conviction corresponds in our comparison to the recognition of other consciousness."

I suggest that this extract be read over carefully, not once but several times, and that the reader try to make quite clear to himself the position of the clerk in the telephone exchange, i.e. the position of the mind in the body, as depicted by Professor Pearson, before recourse is had to the criticisms of any one else. One cannot find anywhere better material for critical philosophical reflection.

As has been seen, our author accepts without question, the psychological doctrine that the mind is shut up within the circle of the messages that are conducted to it along the sensory nerves, and that it cannot directly perceive anything truly external. He carries his doctrine out to the bitter end in the conclusion that, since we have never had experience of anything beyond sense-impressions, and have no ground for an inference to anything beyond, we must recognize that the only external world of which we know anything is an external world built up out of sense-impressions. It is, thus, in the mind, and is not external at all; it is only "projected outwards," thought of as though it were beyond us. Shall we leave the inconsistent position of the plain man and of the psychologist and take our refuge in this world of projected mental constructs?

Before the reader makes up his mind to do this, I beg him to consider the following:—

(1) If the only external world of which we have a right to speak at all is a construct in the mind or ego, we may certainly affirm that the world is in the ego, but does it sound sensible to say that the ego is somewhere in the world?

(2) If all external things are really inside the mind, and are only "projected" outwards, of course our own bodies, sense-organs, nerves, and brains, are really inside and are merely projected outwards. Now, do the sense-impressions of which everything is to be constructed "come flowing in" along these nerves that are really inside?

(3) Can we say, when a nerve lies entirely within the mind or ego, that this same mind or ego is nearer to one end of the nerve than it is to the other? How shall we picture to ourselves "the conscious ego of each one of us seated at the brain terminals of the sensory nerves"? How can the ego place the whole of itself at the end of a nerve which it has constructed within itself? And why is it more difficult for it to get to one end of a nerve like this than it is to get to the other?

(4) Why should the thing "at the other end of the nerve" remain unknown and unknowable? Since the nerve is entirely in the mind, is purely a mental construct, can anything whatever be at the end of it without being in the mind? And if the thing in question is not in the mind, how are we going to prove that it is any nearer to one end of a nerve which is inside the mind than it is to the other? If it may really be said to be at the end of the nerve, why may we not know it quite as well as we do the end of the nerve, or any other mental construct?

It must be clear to the careful reader of Professor Pearson's paragraphs, that he does not confine himself strictly to the world of mere "projections," to an outer world which is really inner. If he did this, the distinction between inner and outer would disappear. Let us consider for a moment the imprisoned clerk. He is in a telephone exchange, about him are wires and subscribers. He gets only sounds and must build up his whole universe of things out of sounds. Now we are supposing him to be in a telephone exchange, to be receiving messages, to be building up a world out of these messages. Do we for a moment think of him as building up, out of the messages which came along the wires, those identical wires which carried the messages and the subscribers which sent them? Never! we distinguish between the exchange, with its wires and subscribers, and the messages received and worked up into a world. In picturing to ourselves the telephone exchange, we are doing what the plain man and the psychologist do when they distinguish between mind and body,—they never suppose that the messages which come through the senses are identical with the senses through which they come.

But suppose we maintain that there is no such thing as a telephone exchange, with its wires and subscribers, which is not to be found within some clerk. Suppose the real external world is something inner and only "projected" without, mistakenly supposed by the unthinking to be without. Suppose it is nonsense to speak of a wire which is not in the mind of a clerk. May we under such circumstances describe any clerk as in a telephone exchange? as receiving messages? as no nearer to his subscribers than his end of the wire? May we say that sense-impressions come flowing in to him? The whole figure of the telephone exchange becomes an absurdity when we have once placed the exchange within the clerk. Nor can we think of two clerks as connected by a wire, when it is affirmed that every wire must "really" be in some clerk.

The truth is, that, in the extracts which I have given above and in many other passages in the same volume, the real external world, the world which does not exist in the