The Logic of Thought. Джон Дьюи
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three kinds of thought may elicit this type; but once begun, it is a conscious and voluntary effort to establish belief upon a firm basis of reasons.
§ 2. The Central Factor in Thinking
There is a common element in all types of thought:
There are, however, no sharp lines of demarcation between the various operations just outlined. The problem of attaining correct habits of reflection would be much easier than it is, did not the different modes of thinking blend insensibly into one another. So far, we have considered rather extreme instances of each kind in order to get the field clearly before us. Let us now reverse this operation; let us consider a rudimentary case of thinking, lying between careful examination of evidence and a mere irresponsible stream of fancies. A man is walking on a warm day. The sky was clear the last time he observed it; but presently he notes, while occupied primarily with other things, that the air is cooler. It occurs to him that it is probably going to rain; looking up, he sees a dark cloud between him and the sun, and he then quickens his steps. What, if anything, in such a situation can be called thought? Neither the act of walking nor the noting of the cold is a thought. Walking is one direction of activity; looking and noting are other modes of activity. The likelihood that it will rain is, however, something suggested. The pedestrian feels the cold; he thinks of clouds and a coming shower.
viz. suggestion of something not observed But reflection involves also the relation of signifying
So far there is the same sort of situation as when one looking at a cloud is reminded of a human figure and face. Thinking in both of these cases (the cases of belief and of fancy) involves a noted or perceived fact, followed by something else which is not observed but which is brought to mind, suggested by the thing seen. One reminds us, as we say, of the other. Side by side, however, with this factor of agreement in the two cases of suggestion is a factor of marked disagreement. We do not believe in the face suggested by the cloud; we do not consider at all the probability of its being a fact. There is no reflective thought. The danger of rain, on the contrary, presents itself to us as a genuine possibility—as a possible fact of the same nature as the observed coolness. Put differently, we do not regard the cloud as meaning or indicating a face, but merely as suggesting it, while we do consider that the coolness may mean rain. In the first case, seeing an object, we just happen, as we say, to think of something else; in the second, we consider the possibility and nature of the connection between the object seen and the object suggested. The seen thing is regarded as in some way the ground or basis of belief in the suggested thing; it possesses the quality of evidence.
Various synonymous expressions for the function of signifying
This function by which one thing signifies or indicates another, and thereby leads us to consider how far one may be regarded as warrant for belief in the other, is, then, the central factor in all reflective or distinctively intellectual thinking. By calling up various situations to which such terms as signifies and indicates apply, the student will best realize for himself the actual facts denoted by the words reflective thought. Synonyms for these terms are: points to, tells of, betokens, prognosticates, represents, stands for, implies.2 We also say one thing portends another; is ominous of another, or a symptom of it, or a key to it, or (if the connection is quite obscure) that it gives a hint, clue, or intimation.
Reflection and belief on evidence
Reflection thus implies that something is believed in (or disbelieved in), not on its own direct account, but through something else which stands as witness, evidence, proof, voucher, warrant; that is, as ground of belief. At one time, rain is actually felt or directly experienced; at another time, we infer that it has rained from the looks of the grass and trees, or that it is going to rain because of the condition of the air or the state of the barometer. At one time, we see a man (or suppose we do) without any intermediary fact; at another time, we are not quite sure what we see, and hunt for accompanying facts that will serve as signs, indications, tokens of what is to be believed.
Thinking, for the purposes of this inquiry, is defined accordingly as that operation in which present facts suggest other facts (or truths) in such a way as to induce belief in the latter upon the ground or warrant of the former. We do not put beliefs that rest simply on inference on the surest level of assurance. To say "I think so" implies that I do not as yet know so. The inferential belief may later be confirmed and come to stand as sure, but in itself it always has a certain element of supposition.
§ 3. Elements in Reflective Thinking
So much for the description of the more external and obvious aspects of the fact called thinking. Further consideration at once reveals certain subprocesses which are involved in every reflective operation. These are: (a) a state of perplexity, hesitation, doubt; and (b) an act of search or investigation directed toward bringing to light further facts which serve to corroborate or to nullify the suggested belief.
The importance of uncertainty
(a) In our illustration, the shock of coolness generated confusion and suspended belief, at least momentarily. Because it was unexpected, it was a shock or an interruption needing to be accounted for, identified, or placed. To say that the abrupt occurrence of the change of temperature constitutes a problem may sound forced and artificial; but if we are willing to extend the meaning of the word problem to whatever—no matter how slight and commonplace in character—perplexes and challenges the mind so that it makes belief at all uncertain, there is a genuine problem or question involved in this experience of sudden change.
and of inquiry in order to test
(b) The turning of the head, the lifting of the eyes, the scanning of the heavens, are activities adapted to bring to recognition facts that will answer the question presented by the sudden coolness. The facts as they first presented themselves were perplexing; they suggested, however, clouds. The act of looking was an act to discover if this suggested explanation held good. It may again seem forced to speak of this looking, almost automatic, as an act of research or inquiry. But once more, if we are willing to generalize our conceptions of our mental operations to include the trivial and ordinary as well as the technical and recondite, there is no good reason for refusing to give such a title to the act of looking. The purport of this act of inquiry is to confirm or to refute the suggested belief. New facts are brought to perception, which either corroborate the idea that a change of weather is imminent, or negate it.
Finding one's way an illustration of reflection
Another instance, commonplace also, yet not quite so trivial, may enforce this lesson. A man traveling in an unfamiliar region comes to a branching of the roads. Having no sure knowledge to fall back upon, he is brought to a standstill of hesitation and suspense. Which road is right? And how shall perplexity be resolved? There are but two alternatives: he must either blindly and arbitrarily take his course, trusting to luck for the outcome, or he must discover grounds for the conclusion that a given road is right. Any attempt to decide the matter by thinking will involve inquiry into other facts, whether brought out by memory or by further observation, or by both. The perplexed wayfarer must carefully scrutinize what is before him and he must cudgel his memory. He looks for evidence that will support belief in favor of either of the roads—for evidence that will weight down one suggestion. He may climb a tree; he may go first in this direction, then in that, looking, in either case, for signs, clues, indications. He wants something in the nature of a signboard or a map, and his reflection is aimed at the discovery of facts that will serve this purpose.
Possible, yet incompatible, suggestions
The above illustration may be generalized. Thinking begins in what may fairly enough be called a forked-road situation, a situation which is ambiguous, which presents a dilemma, which proposes alternatives. As long as our activity glides smoothly along from one thing to another, or as long as we permit our imagination to entertain fancies at pleasure, there is no call for reflection. Difficulty or obstruction in the way of reaching a belief brings us, however, to a pause. In the suspense of uncertainty, we metaphorically climb a tree; we try to find