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my head, and I can't put it into yours."56 (3) And, furthermore, there is very often a strong tendency to disregard investigation into the origin of that which is taken as given, for, since it is already present, its origin, whatever it may have been, can have nothing to do with what it is now. The facts, the data, are here, and must be dealt with as they are. Their past, their history or development, is entirely irrelevant. So, even if we could trace the hypothesis farther back on the psychological side, the investigation would be useless, for the rules to which a good hypothesis must conform would remain the same.
Whether or not it can be shown that Zerah Colburn's ultimate explanation is needed in logic as little as Laplace asserted a similar one to be required in his celestial mechanics, it may at least be possible to defer it to some extent by means of a further psychological inquiry. It will be found that psychological inquiry into the origin of the hypothesis is not irrelevant in respect to an understanding of its structure and function; for origin and function cannot be understood apart from each other, and, since structure must be adapted to function, it cannot be independent of origin. In fact, origin, structure, and function are organically connected, and each loses its meaning when absolutely separated from each other. It will be found, moreover, that the data which are commonly taken as the given material are not something to which the hypothesis is subsequently applied, but that, instead of this external relation between data and hypothesis, the hypothesis exercises a directive function in determining what are the data. In a word, the main object of this discussion will be to contend against making a merely convenient and special way of regarding the hypothesis a full and adequate one. Though we speak of facts and of hypotheses that may be applied to them, it must not be forgotten that there are no facts which remain the same whatever hypothesis be applied to them; and that there are no hypotheses which are hypotheses at all except in reference to their function in dealing with our subject-matter in such a way as to facilitate its factual apprehension. Data are selected in order to be determined, and hypotheses are the ways in which this determination is carried on. If, as we shall attempt to show, the relation between data and hypothesis is not external, but strictly correlative, it is evident that this fact must be taken into account in questions concerning deduction and induction, analytic and synthetic judgments, and the criterion of truth. Its bearing must be recognized in the investigation of metaphysical problems as well, for reality cannot be independent of the knowing process. In a word, the purpose of this discussion of the hypothesis is to determine its nature a little more precisely through an investigation of its rather obscure origin, and to call attention to certain features of its function which have not generally been accorded their due significance.
I
The hypothesis as predicate.—It is generally admitted that the function of the hypothesis is to provide a way of dealing with the data or subject-matter which we need to organize. In this use of the hypothesis it appears in the rôle of predicate in a judgment of which the data, or facts, to be construed constitute the subject.
In his attempts to reduce the movements of the planets about the sun to some general formula, Kepler finally hit upon the law since known as Kepler's law, viz., that the squares of the periodic times of the several planets are proportional to the cubes of their mean distances from the sun. This law was first tentatively advanced as a hypothesis. Kepler was not certain of its truth till it had proved its claim to acceptance. Neither did Newton have at first any great degree of assurance in regard to his law of gravitation, and was ready to give it up when he failed in his first attempt to test it by observation of the moon. And the same thing may be said about the caution of Darwin and other investigators in regard to accepting hypotheses. The only reason for their extreme care in not accepting at once their tentative formulations or suggestions was the fear that some other explanation might be the correct one. This rejection of other possibilities is the negative side of the matter. We become confident that our hypothesis is the right one as we lose confidence in other possible explanations; and it might be added, without falling into a circle, that we lose confidence in the other possibilities as we become more convinced of our hypothesis.
It appears that such may be the relation of the positive and negative sides in case of such elaborate hypotheses as those of Kepler and Newton; but is it true where our hypotheses are more simple? It is not easy to understand why the fact that the hypothesis is more simple, and the time required for its formulation and test a good deal shorter, should materially change the state of affairs. The question remains: Why, if there is no opposition, should there be any uncertainty? In all instances, then, the hypothesis appears as one among other possible predicates which may be applied to our data taken as subject-matter of a judgment.
The predicate as hypothesis.—Suppose, then, the hypothesis is a predicate; is the predicate necessarily a hypothesis? This is the next question we are called upon to answer, and, since the predicate cannot very well be taken aside from the judgment, our question involves the nature of the judgment.
While it will not be necessary to give a very complete account of the various definitions of the judgment that might be adduced, still the mention of a few of the more prominent ones may serve to indicate that something further is needed. In definitions of the judgment sometimes the subjective side is emphasized, sometimes the objective side, and in other instances there are attempts to combine the two. For instance, Lotze regards the judgment as the idea of a unity or relation between two concepts, with the further implication that this connection holds true of the object referred to. J. S. Mill says that every proposition either affirms or denies existence, coexistence, sequence, causation, or resemblance. Trendelenburg regards the judgment as a form of thought which corresponds to the real connection of things, while Ueberweg states the case a little differently, and says that the essence of judgment consists in recognizing the objective validity of a subjective connection of ideas. Royce points to a process of imitation and holds that in the judgment we try to portray by means of the ideas that enter into it. Ideas are imitative in their nature. Sigwart's view of the judgment is that in it we say something about something. With him the judgment is a synthetic process, while Wundt considers its nature analytic and holds that, instead of uniting, or combining, concepts into a whole, it separates them out of a total idea or presentation. Instead of blending parts into a whole, it separates the whole into its constituent parts. Bradley and Bosanquet both hold that in the judgment an ideal content comes into relation with reality. Bradley says that in every judgment reality is qualified by an idea, which is symbolic. The ideal content is recognized as such, and is referred to a reality beyond the act. This is the essence of judgment. Bosanquet seems to perceive a closer relation between idea and reality, for although he says that judgment is the "intellectual function which defines reality by significant ideas," he also tells us that "the subject is both in and out of the judgment, as Reality is both in and out of my consciousness."
In all these definitions of judgment the predicate appears as ideal. An ideal content is predicated of something, whether we regard this something as an idea or as reality beyond, or as reality partly within and partly without the act of judging; and it is ideal whether we consider it as one of the three parts into which judgments are usually divided, or whether we say, with Bosanquet and Bradley, that subject, predicate, and copula all taken together form a single ideal content, which is somehow applied to reality. Moreover, we not only judge about reality, but it seems to be quite immaterial to reality whether we judge concerning it or not.
Many of our judgments prove false. Not only do we err in our judgments, but we often hesitate in making them for fear of being wrong; we feel there are other possibilities, and our predication becomes tentative. Here we have something very like the hypothesis, for our ideal content shows itself to be a tentative attempt in the presence of alternatives to qualify and systematize reality. It appears, then, on the basis of the views of the judgment that have been mentioned, that not only do we find the hypothesis taking its place as the predicate of a judgment, but the predicate is itself essentially of the nature of a hypothesis.
In the views of the judgment so far brought out, reality, with which it is generally admitted that the judgment attempts to deal in some way, appears to lie outside the act of judging. Now, everyone would say that we make some advance in judging, and that we have a better grasp of things after than before. But how is this possible if reality lies without or beyond our act of judging? Is the