The Character of Ideas

Too Long; Didn't Read

Said John Stuart Mill: "To draw inferences has been said to be the great business of life.... It is the only occupation in which the mind never ceases to be engaged." If this be so, it seems a pity that Mill did not recognize that this business identifies what we mean when we say "mind." If he had recognized this, he would have cast the weight of his immense influence not only against the conception that mind is a substance, but also against the conception that it is a collection of existential states or attributes without any substance in which to inhere; and he would thereby have done much to free logic from epistemological metaphysics. In any case, an account of intellectual operations and conditions from the standpoint of the rôle played and position occupied by them in the business of drawing inferences is a different sort of thing from an account of them as having an existence per se, from treating them as making up some sort of existential material distinct from the things which figure in inference-drawing. This latter type of treatment is that which underlies the psychology which itself has adopted uncritically the remnants of the metaphysics of soul substance:[221] the idea of accidents without the substance.[48] This assumption from metaphysical psychology—the assumption of consciousness as an existent stuff or existent process—is then carried over into an examination of knowledge, so as to make the theory of knowledge not logic (an account of the ways in which valid inferences or conclusions from things to other things are made), but epistemology. We have, therefore, the result (so unfortunate for logic) that logic is not free to go its own way, but is compromised by the assumption that knowledge goes on not in terms of things (I use "things" in the broadest sense, as equaling res, and covering affairs, concerns, acts, as well as "things" in the narrower sense), but in terms of a relation between things and a peculiar existence made up of consciousness, or else between things and functional operations of this existence. If it could be shown that psychology is essentially not a science of states of consciousness, but of behavior, conceived as a process of continuous readjustment, then the undoubted facts which go by the name of sensation, perception, image, emotion, concept, would be interpreted to mean peculiar (i.e., [222]specifically qualitative) epochs, phases, and crises in the scheme of behavior. The supposedly scientific basis for the belief that states of consciousness inherently define a separate type of existence would be done away with. Inferential knowledge, knowledge involving reflection, psychologically viewed, would be assimilated to a certain mode of readaptation of functions, involving shock and the need of control; 'knowledge' in the sense of direct non-reflective presence of things would be identified (psychologically) with relatively stable or completed adjustments. I can not profess to speak for psychologists, but it is an obvious characteristic of the contemporary status of psychology that one school (the so-called functional or dynamic) operates with nothing more than a conventional and perfunctory reference to "states of consciousness"; while the orthodox school makes constant concessions to ideas of the behavior type. It introduces the conceptions of fatigue, practice, and habituation. It makes its fundamental classifications on the basis of physiological distinctions (e.g., the centrally initiated and the peripherally initiated), which, from a biological standpoint, are certainly distinctions of structures involved in the performance of acts.