Creative Intelligence. Джон Дьюи
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in which we appear to live must be "external" to experience instead of being its subject-matter. I call it a curiosity, for if anything seems adequately grounded empirically it is the existence of a world which resists the characteristic functions of the subject of experience; which goes its way, in some respects, independently of these functions, and which frustrates our hopes and intentions. Ignorance which is fatal; disappointment; the need of adjusting means and ends to the course of nature, would seem to be facts sufficiently characterizing empirical situations as to render the existence of an external world indubitable.
That the description of experience was arrived at by forcing actual empirical facts into conformity with dialectic developments from a concept of a knower outside of the real world of nature is testified to by the historic alliance of empiricism and idealism.4 According to the most logically consistent editions of orthodox empiricism, all that can be experienced is the fleeting, the momentary, mental state. That alone is absolutely and indubitably present; therefore, it alone is cognitively certain. It alone is knowledge. The existence of the past (and of the future), of a decently stable world and of other selves—indeed, of one's own self—falls outside this datum of experience. These can be arrived at only by inference which is "ejective"—a name given to an alleged type of inference that jumps from experience, as from a springboard, to something beyond experience.
I should not anticipate difficulty in showing that this doctrine is, dialectically, a mass of inconsistencies. Avowedly it is a doctrine of desperation, and as such it is cited here to show the desperate straits to which ignoring empirical facts has reduced a doctrine of experience. More positively instructive are the objective idealisms which have been the offspring of the marriage between the "reason" of historic rationalism and the alleged immediate psychical stuff of historic empiricism. These idealisms have recognized the genuineness of connexions and the impotency of "feeling." They have then identified connexions with logical or rational connexions, and thus treated "the real World" as a synthesis of sentient consciousness by means of a rational self-consciousness introducing objectivity: stability and universality of reference.
Here again, for present purposes, criticism is unnecessary. It suffices to point out that the value of this theory is bound up with the genuineness of the problem of which it purports to be a solution. If the basic concept is a fiction, there is no call for the solution. The more important point is to perceive how far the "thought" which figures in objective idealism comes from meeting the empirical demands made upon actual thought. Idealism is much less formal than historic rationalism. It treats thought, or reason, as constitutive of experience by means of uniting and constructive functions, not as just concerned with a realm of eternal truths apart from experience. On such a view thought certainly loses its abstractness and remoteness. But, unfortunately, in thus gaining the whole world it loses its own self. A world already, in its intrinsic structure, dominated by thought is not a world in which, save by contradiction of premises, thinking has anything to do.
That the doctrine logically results in making change unreal and error unaccountable are consequences of importance in the technique of professional philosophy; in the denial of empirical fact which they imply they seem to many a reductio ad absurdum of the premises from which they proceed. But, after all, such consequences are of only professional import. What is serious, even sinister, is the implied sophistication regarding the place and office of reflection in the scheme of things. A doctrine which exalts thought in name while ignoring its efficacy in fact (that is, its use in bettering life) is a doctrine which cannot be entertained and taught without serious peril. Those who are not concerned with professional philosophy but who are solicitous for intelligence as a factor in the amelioration of actual conditions can but look askance at any doctrine which holds that the entire scheme of things is already, if we but acquire the knack of looking at it aright, fixedly and completely rational. It is a striking manifestation of the extent in which philosophies have been compensatory in quality.5 But the matter cannot be passed over as if it were simply a question of not grudging a certain amount of consolation to one amid the irretrievable evils of life. For as to these evils no one knows how many are retrievable; and a philosophy which proclaims the ability of a dialectic theory of knowledge to reveal the world as already and eternally a self-luminous rational whole, contaminates the scope and use of thought at its very spring. To substitute the otiose insight gained by manipulation of a formula for the slow coöperative work of a humanity guided by reflective intelligence is more than a technical blunder of speculative philosophers.
A practical crisis may throw the relationship of ideas to life into an exaggerated Brocken-like spectral relief, where exaggeration renders perceptible features not ordinarily noted. The use of force to secure narrow because exclusive aims is no novelty in human affairs. The deploying of all the intelligence at command in order to increase the effectiveness of the force used is not so common, yet presents nothing intrinsically remarkable. The identification of force—military, economic, and administrative—with moral necessity and moral culture is, however, a phenomenon not likely to exhibit itself on a wide scale except where intelligence has already been suborned by an idealism which identifies "the actual with the rational," and thus finds the measure of reason in the brute event determined by superior force. If we are to have a philosophy which will intervene between attachment to rule of thumb muddling and devotion to a systematized subordination of intelligence to preëxistent ends, it can be found only in a philosophy which finds the ultimate measure of intelligence in consideration of a desirable future and in search for the means of bringing it progressively into existence. When professed idealism turns out to be a narrow pragmatism—narrow because taking for granted the finality of ends determined by historic conditions—the time has arrived for a pragmatism which shall be empirically idealistic, proclaiming the essential connexion of intelligence with the unachieved future—with possibilities involving a transfiguration.
IV
Why has the description of experience been so remote from the facts of empirical situations? To answer this question throws light upon the submergence of recent philosophizing in epistemology—that is, in discussions of the nature, possibility, and limits of knowledge in general, and in the attempt to reach conclusions regarding the ultimate nature of reality from the answers given to such questions.
The reply to the query regarding the currency of a non-empirical doctrine of experience (even among professed empiricists) is that the traditional account is derived from a conception once universally entertained regarding the subject or bearer or center of experience. The description of experience has been forced into conformity with this prior conception; it has been primarily a deduction from it, actual empirical facts being poured into the moulds of the deductions. The characteristic feature of this prior notion is the assumption that experience centers in, or gathers about, or proceeds from a center or subject which is outside the course of natural existence, and set over against it:—it being of no importance, for present purposes, whether this antithetical subject is termed soul, or spirit, or mind, or ego, or consciousness, or just knower or knowing subject.
There are plausible grounds for thinking that the currency of the idea in question lies in the form which men's religious preoccupations took for many centuries. These were deliberately and systematically other-worldly. They centered about a Fall which was not an event in nature, but an aboriginal catastrophe that corrupted Nature; about a redemption made possible by supernatural means; about a life in another world—essentially, not merely spatially, Other. The supreme drama of destiny took place in a soul or spirit which, under the circumstances, could not be conceived other than as non-natural—extra-natural, if not, strictly speaking, supernatural. When Descartes and others broke away from medieval interests, they retained as commonplaces its intellectual apparatus: Such as, knowledge is exercised by a power that is extra-natural and set over against the world to be known. Even if they had wished to make a complete break, they had nothing to put as knower in the place of the soul. It may be doubted whether there was any available empirical substitute until science worked out the fact that physical changes are functional correlations of energies, and that man is continuous with other forms of life, and until social life had developed an intellectually free and responsible individual as its agent.
But my main point is not dependent upon any particular theory as to the historic origin of the notion about the bearer of experience.