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reporter of subjective as well as of objective facts, we must presently speak. But not until we have considered the methods he uses for ascertaining what the facts in question

are.

THE METHODS OF INVESTIGATION.

Introspective Observation is what we have to rely on first and foremost and always. The word introspection need hardly be defined-it means, of course, the looking into our own minds and reporting what we there discover. Every one agrees that we there discover states of consciousness. So far as I know, the existence of such states has never been doubted by any critic, however sceptical in other respects he may have been. That we have cogitations of some sort is the inconcussum in a world most of whose other facts have at some time tottered in the breath of philosophic doubt. All people unhesitatingly believe that they feel themselves thinking, and that they distinguish the mental state as an inward activity or passion, from all the objects with which it may cognitively deal. I regard this belief as the most fundamental of all the postulates of Psychology, and shall discard all curious inquiries about its certainty as too metaphysical for the scope of this book.

A Question of Nomenclature. We ought to have some general term by which to designate all states of consciousness merely as such, and apart from their particular quality or cognitive function. Unfortunately most of the terms in use have grave objections. 'Mental state,' 'state of consciousness,'' conscious modification,' are cumbrous and have no kindred verbs. The same is true of 'subjective condition.' 'Feeling' has the verb 'to feel,' both active and neuter, and such derivatives as 'feelingly,' 'felt,' 'feltness,' etc., which make it extremely convenient. But on the other hand it has specific meanings as well as its generic one, sometimes standing for pleasure and pain, and being sometimes a synonym of 'sensation' as opposed to thought; whereas we wish a term to cover sensation and

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thought indifferently. Moreover, 'feeling' has acquired in the hearts of platonizing thinkers a very opprobrious set of implications; and since one of the great obstacles to mutual understanding in philosophy is the use of words eulogistically and disparagingly, impartial terms ought always, if possible, to be preferred. The word psychosis has been proposed by Mr. Huxley. It has the advantage of being correlative to neurosis (the name applied by the same author to the corresponding nerve-process), and is moreover technical and devoid of partial implications. But it has no verb or other grammatical form allied to it. The expressions affection of the soul,' 'modification of the ego,' are clumsy, like 'state of consciousness,' and they implicitly assert theories which it is not well to embody in terminology before they have been openly discussed and approved. 'Idea' is a good vague neutral word, and was by Locke employed in the broadest generic way; but notwithstanding his authority it has not domesticated itself in the language so as to cover bodily sensations, and it moreover has no verb. Thought' would be by far the best word to use if it could be made to cover sensations. It has no opprobrious connotation such as 'feeling' has, and it immediately suggests the omnipresence of cognition (or reference to an object other than the mental state itself), which we shall soon see to be of the mental life's essence. But can the expression 'thought of a toothache' ever suggest to the reader the actual present pain itself? It is hardly possible; and we thus seem about to be forced back on some pair of terms like Hume's 'impression and idea,' or Hamilton's 'presentation and representation,' or the ordinary 'feeling and thought,' if we wish to cover the whole ground.

In this quandary we can make no definitive choice, but must, according to the convenience of the context, use sometimes one, sometimes another of the synonyms that have been mentioned. My own partiality is for either FEELING or THOUGHT. I shall probably often use both words in a wider sense than usual, and alternately startle two classes of readers by their unusual sound; but if the connection makes it clear that mental states at large, irrespec

tive of their kind, are meant, this will do no harm, and may even do some good.*

The inaccuracy of introspective observation has been made a subject of debate. It is important to gain some fixed ideas on this point before we proceed.

The commonest spiritualistic opinion is that the Soul or Subject of the mental life is a metaphysical entity, inaccessible to direct knowledge, and that the various mental states and operations of which we reflectively become aware are objects of an inner sense which does not lay hold of the real agent in itself, any more than sight or hearing gives us direct knowledge of matter in itself. From this point of view introspection is, of course, incompetent to lay hold of anything more than the Soul's phenomena. But even then the question remains, How well can it know the phenomena themselves?

Some authors take high ground here and claim for it a sort of infallibility. Thus Ueberweg:

"When a mental image, as such, is the object of my apprehension, there is no meaning in seeking to distinguish its existence in my consciousness (in me) from its existence out of my consciousness (in itself); for the object apprehended is, in this case, one which does not even exist, as the objects of external perception do, in itself outside of my consciousness. It exists only within me." +

And Brentano:

"The phenomena inwardly apprehended are true in themselves. As they appear of this the evidence with which they are apprehended is a warrant—so they are in reality. Who, then, can deny that in this a great superiority of Psychology over the physical sciences comes to light?"

And again:

"No one can doubt whether the psychic condition he apprehends in himself be, and be so, as he apprehends it. Whoever should doubt this would have reached that finished doubt which destroys itself in destroying every fixed point from which to make an attack upon knowledge." +

Others have gone to the opposite extreme, and maintained that we can have no introspective cognition of our

* Compare some remarks in Mill's Logic, bk. 1. chap. I. §§ 2, 3. + Logic, § 40.

Psychologie, bk. II. chap. 1. §§ 1, 2.

own minds at all. A deliverance of Auguste Comte to this effect has been so often quoted as to be almost classical; and some reference to it seems therefore indispensable here.

Philosophers, says Comte,* have

"in these latter days imagined themselves able to distinguish, by a very singular subtlety, two sorts of observation of equal importance, one external, the other internal, the latter being solely destined for the study of intellectual phenomena. . . I limit myself to pointing out the principal consideration which proves clearly that this pretended direct contemplation of the mind by itself is a pure illusion. It is in fact evident that, by an invincible neccessity, the human mind can observe directly all phenomena except its own proper states. For by whom shall the observation of these be made? It is conceivable that a man might observe himself with respect to the passions that animate him, for the anatomical organs of passion are distinct from those whose function is observation. Though we have all made such observations on ourselves, they can never have much scientific value, and the best mode of knowing the passions will always be that of observing them from without; for every strong state of passion . . . is necessarily incompatible with the state of observation. But, as for observing in the same way intellectual phenomena at the time of their actual presence, that is a manifest impossibility. The thinker cannot divide himself into two, of whom one reasons whilst the other observes him reason. The organ observed and the organ observing being, in this case, identical, how could observation take place? This pretended psychological method is then radically null and void. On the one hand, they advise you to isolate yourself, as far as possible, from every external sensation, especially every intellectual work,-for if you were to busy yourself even with the simplest calculation, what would become of internal observation ?—on the other hand, after having with the utmost care attained this state of intellectual slumber, you must begin to contemplate the operations going on in your mind, when nothing there takes place! Our descendants will doubtless see such pretensions some day ridiculed upon the stage. The results of so strange a procedure harmonize entirely with its principle. For all the two thousand years during which metaphysicians have thus cultivated psychology, they are not agreed about one intelligible and established proposition. 'Internal observation' gives almost as many divergent results as there are individuals who think they practise it."

Comte hardly could have known anything of the English, and nothing of the German, empirical psychology. The 'results' which he had in mind when writing were probably

* Cours de Philosophie Positive, 1. 34–8.

scholastic ones, such as principles of internal activity, the faculties, the ego, the liberum arbitrium indifferentiæ, etc. John Mill, in replying to him, says:

"It might have occurred to M. Comte that a fact may be studied through the medium of memory, not at the very moment of our perceiving it, but the moment after: and this is really the mode in which our best knowledge of our intellectual acts is generally acquired. We reflect on what we have been doing when the act is past, but when its impression in the memory is still fresh. Unless in one of these ways, we could not have acquired the knowledge which nobody denies us to have, of what passes in our minds. M. Comte would scarcely have affirmed that we are not aware of our own intellectual operations. We know of our observings and our reasonings, either at the very time, or by memory the moment after; in either case, by direct knowledge, and not (like things done by us in a state of somnambulism) merely by their results. This simple fact destroys the whole of M. Comte's argument. Whatever we are directly aware of, we can directly observe."

Where now does the truth lie? Our quotation from Mill is obviously the one which expresses the most of practical truth about the matter. Even the writers who insist upon the absolute veracity of our immediate inner apprehension of a conscious state have to contrast with this the fallibility of our memory or observation of it, a moment later. No one has emphasized more sharply than Brentano himself the difference between the immediate feltness of a feeling, and its perception by a subsequent reflective act. But which mode of consciousness of it is that which the psychologist must depend on? If to have feelings or thoughts in their immediacy were enough, babies in the cradle would be psychologists, and infallible ones. But the psychologist must not only have his mental states in their absolute veritableness, he must report them and write about them, name them, classify and compare them and trace their relations to other things. Whilst alive they are their own property; it is only post-mortem that they become his prey.t And as in the naming, classing, and know

* Auguste Comte and Positivism, 3d edition (1882), p. 64.

Wundt says: "The first rule for utilizing inward observation consists in taking, as far as possible, experiences that are accidental, unex pected, and not intentionally brought about. . . . First it is best as far as possible to rely on Memory and not on immediate Apprehension. . .

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