First and Last Things: A Confession of Faith and Rule of Life. Герберт Уэллс
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me endeavour to make myself a little less obscure by a flagrant instance from physical things. Suppose some one began to talk seriously of a man seeing an atom through a microscope, or better perhaps of cutting one in half with a knife. There are a number of non-analytical people who would be quite prepared to believe that an atom could be visible to the eye or cut in this manner. But any one at all conversant with physical conceptions would almost as soon think of killing the square root of 2 with a rook rifle as of cutting an atom in half with a knife. One’s conception of an atom is reached through a process of hypothesis and analysis, and in the world of atoms there are no knives and no men to cut. If you have thought with a strong consistent mental movement, then when you have thought of your atom under the knife blade, your knife blade has itself become a cloud of swinging grouped atoms, and your microscope lens a little universe of oscillatory and vibratory molecules. If you think of the universe, thinking at the level of atoms, there is neither knife to cut, scale to weigh, nor eye to see. The universe at that plane to which the mind of the molecular physicist descends has none of the shapes or forms of our common life whatever. This hand with which I write is, in the universe of molecular physics, a cloud of warring atoms and molecules, combining and recombining, colliding, rotating, flying hither and thither in the universal atmosphere of ether.
You see, I hope, what I mean when I say that the universe of molecular physics is at a different level from the universe of common experience; – what we call stable and solid is in that world a freely moving system of interlacing centres of force, what we call colour and sound is there no more than this length of vibration of that. We have reached to a conception of that universe of molecular physics by a great enterprise of organised analysis, and our universe of daily experiences stands in relation to that elemental world as if it were a synthesis of those elemental things.
I would suggest to you that this is only a very extreme instance of the general state of affairs, that there may be finer and subtler differences of level between one term and another, and that terms may very well be thought of as lying obliquely and as being twisted through different levels.
It will perhaps give a clearer idea of what I am seeking to convey if I suggest a concrete image for the whole world of a man’s thought and knowledge. Imagine a large clear jelly, in which at all angles and in all states of simplicity or contortion his ideas are imbedded. They are all valid and possible ideas as they lie, none incompatible with any. If you imagine the direction of up or down in this clear jelly being as it were the direction in which one moves by analysis or synthesis, if you go down for example from matter to atoms and centres of force and up to men and states and countries – if you will imagine the ideas lying in that manner – you will get the beginnings of my intention. But our instrument, our process of thinking, like a drawing before the discovery of perspective, appears to have difficulties with the third dimension, appears capable only of dealing with or reasoning about ideas by projecting them upon the same plane. It will be obvious that a great multitude of things may very well exist together in a solid jelly, which would be overlapping and incompatible and mutually destructive when projected together upon one plane. Through the bias in our instrument to do this, through reasoning between terms not in the same plane, an enormous amount of confusion, perplexity, and mental deadlocking occurs.
The old theological deadlock between predestination and free will serves admirably as an example of the sort of deadlock I mean. Take life at the level of common sensation and common experience and there is no more indisputable fact than man’s freedom of will, unless it is his complete moral responsibility. But make only the least penetrating of scientific analyses and you perceive a world of inevitable consequences, a rigid succession of cause and effect. Insist upon a flat agreement between the two, and there you are! The instrument fails.
So far as this particular opposition is concerned, I shall point out later the reasonableness and convenience of regarding the common-sense belief in free will as truer for one’s personal life than determinism.
1.10. PRACTICAL CONCLUSIONS FROM THESE CONSIDERATIONS
Now what is the practical outcome of all these criticisms of the human mind? Does it follow that thought is futile and discussion vain? By no means. Rather these considerations lead us toward mutual understanding. They clear up the deadlocks that come from the hard and fast use of terms, they establish mutual charity as an intellectual necessity. The common way of speech and thought which the old system of logic has simply systematized, is too glib and too presumptuous of certainty. We must needs use language, but we must use it always with the thought in our minds of its unreal exactness, its actual habitual deflection from fact. All propositions are approximations to an elusive truth, and we employ them as the mathematician studies the circle by supposing it to be a polygon of a very great number of sides.
We must make use of terms and sometimes of provisional terms. But we must guard against such terms and the mental danger of excessive intension they carry with them. The child takes a stick and says it is a sword and does not forget, he takes a shadow under the bed and says it is a bear and he half forgets. The man takes a set of emotions and says it is a God, and he gets excited and propagandist and does forget; he is involved in disputes and confusions with the old gods of wood and stone, and presently he is making his God a Great White Throne and fitting him up with a mystical family.
Essentially we have to train our minds to think anew, if we are to think beyond the purposes for which the mind seems to have been evolved. We have to disabuse ourselves from the superstition of the binding nature of definitions and the exactness of logic. We have to cure ourselves of the natural tricks of common thought and argument. You know the way of it, how effective and foolish it is; the quotation of the exact statement of which every jot and tittle must be maintained, the challenge to be consistent, the deadlock between your terms and mine.
More and more as I grow older and more settled in my views am I bored by common argument, bored not because I am ceasing to be interested in the things argued about, but because I see more and more clearly the futility of the methods pursued.
How then are we to think and argue and what truth may we attain? Is not the method of the scientific investigator a valid one, and is there not truth to the world of fact in scientific laws? Decidedly there is. And the continual revision and testing against fact that these laws get is constantly approximating them more and more nearly to a trustworthy statement of fact. Nevertheless they are never true in that dogmatic degree in which they seem true to the unphilosophical student of science. Accepting as I do the validity of nearly all the general propositions of modern science, I have constantly to bear in mind that about them too clings the error of excessive claims to precision.
The man trained solely in science falls easily into a superstitious attitude; he is overdone with classification. He believes in the possibility of exact knowledge everywhere. What is not exact he declares is not knowledge. He believes in specialists and experts in all fields.
I dispute this universal range of possible scientific precision. There is, I allege, a not too clearly recognised order in the sciences which forms the gist of my case against this scientific pretension. There is a gradation in the importance of the individual instance as one passes from mechanics and physics and chemistry through the biological sciences to economics and sociology, a gradation whose correlations and implications have not yet received adequate recognition, and which does profoundly affect the method of study and research in each science.
Let me repeat in slightly altered terms some of the points raised in the preceding sections. I have doubted and denied that there are identically similar objective experiences; I consider all objective beings as individual and unique. It is now understood that conceivably only in the subjective world, and in theory and the imagination, do we deal with identically similar units, and with absolutely commensurable quantities. In the real world it is reasonable to suppose we deal at most with PRACTICALLY similar units and PRACTICALLY commensurable quantities. But there is a strong bias, a sort of labour-saving bias, in the normal human mind, to ignore this, and not only to speak but to think of a thousand bricks or a thousand sheep or a thousand Chinamen as though they were all absolutely true to sample. If it is brought before a thinker for a moment that in any special case this is not so, he slips back to the old attitude as soon as his attention is withdrawn. This type of error has, for instance, caught many of the race of chemists, and ATOMS and IONS and so forth of