The Incomplete Universe: Totality, Knowledge, and Truth

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Most men would answer that what we mean by knowing the tigers is having them, however absent in body, become in some way present to our thought; or that our knowledge of them is known as presence of our thought to them.

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What is the pointing known-as, here? To this question I shall have to give a very prosaic answer—one that traverses the pre-possessions not only of common sense and scholasticism, but also those of nearly all the epistemological writers whom I have ever read. The answer, made brief, is this: The pointing of our thought to the tigers is known simply and solely as a procession of mental associates and motor consequences that follow on the thought, and that would lead harmoniously, if followed out, into some ideal or real context, or even into the immediate presence, of the tigers.

It is known as our rejection of a jaguar, if that beast were shown us as a tiger; as our assent to a genuine tiger if so shown. It is known as our ability to utter all sorts of propositions which don't contradict other propositions that are true of the real tigers.

It is even known, if we take the tigers very seriously, as actions of ours which may terminate in directly intuited tigers, as they would if we took a voyage to India for the purpose of tiger-hunting and brought back a lot of skins of the striped rascals which we had laid low. In short, the ideas and the tigers are in themselves as loose and separate, to use Hume's language, as any two things can be; and pointing means here an operation as external and adventitious as any that nature yields.

But the relation of 'fitting,' so long as no one carries the stone to the hole and drops it in, is only one name for the fact that such an act MAY happen. Similarly with the knowing of the tigers here and now. It is only an anticipatory name for a further associative and terminative process that MAY occur.

I hope you may agree with me now that in representative knowledge there is no special inner mystery, but only an outer chain of physical or mental intermediaries connecting thought and thing. All this was most instructively set forth by our colleague D. Miller at our meeting in New York last Christmas, and for re-confirming my sometime wavering opinion, I owe him this acknowledgment.

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Let us next pass on to the case of immediate or intuitive acquaintance with an object, and let the object be the white paper before our eyes. The thought-stuff and the thing-stuff are here indistinguishably the same in nature, as we saw a moment since, and there is no context of intermediaries or associates to stand between and separate the thought and thing.

There is no 'presence in absence' here, and no 'pointing,' but rather an allround embracing of the paper by the thought; and it is clear that the knowing cannot now be explained exactly as it was when the tigers were its object. Dotted all through our experience are states of immediate acquaintance just like this. Somewhere our belief always does rest on ultimate data like the whiteness, smoothness, or squareness of this paper. Whether such qualities be truly ultimate aspects of being, or only provisional suppositions of ours, held-to till we get better informed, is quite immaterial for our present inquiry.

So long as it is believed in, we see our object face to face. What now do we mean by 'knowing' such a sort of object as this?

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For this is also the way in which we should know the tiger if our conceptual idea of him were to terminate by having led us to his lair? This address must not become too long, so I must give my answer in the fewest words. And let me first say this: So far as the white paper or other ultimate datum of our experience is considered to enter also into some one else's experience, and we, in knowing it, are held to know it there as well as here; so far, again, as it is considered to be a mere mask for hidden molecules that other now impossible experiences of our own might some day lay bare to view; so far it is a case of tigers in India again—the things known being absent experiences, the knowing can only consist in passing smoothly towards them through the intermediary context that the world supplies.

The paper is in the mind and the mind is around the paper, because paper and mind are only two names that are given later to the one experience, when, taken in a larger world of which it forms a part, its connections are traced in different directions. Of both of these systems it forms part, and may be regarded, indeed, as one of their points of intersection. One might let a vertical line stand for the mental history; but the same object, O, appears also in the mental history of different persons, represented by the other vertical lines.

It thus ceases to be the private property of one experience, and becomes, so to speak, a shared or public thing. We can track its outer history in this way, and represent it by the horizontal line.


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It is also known representatively at other points of the vertical lines, or intuitively there again, so that the line of its outer history would have to be looped and wandering, but I make it straight for simplicity's sake. This is a very different definition from that which we gave of representative knowledge; but neither definition involves those mysterious notions of self-transcendency and presence in absence which are such essential parts of the ideas of knowledge, both of philosophers and of common men.

A couple of interpolations from another article in Mind, 'Humanism and truth once more,' in vol. Bradley's article on 'Truth and Practice,' I understand this as a hint to me to join in the controversy over 'Pragmatism' which seems to have seriously begun. As my name has been coupled with the movement, I deem it wise to take the hint, the more so as in some quarters greater credit has been given me than I deserve, and probably undeserved discredit in other quarters falls also to my lot. First, as to the word 'pragmatism. The serious meaning of a concept, says Mr. Peirce, lies in the concrete difference to some one which its being true will make.

Strive to bring all debated conceptions to that' pragmatic' test, and you will escape vain wrangling: if it can make no practical difference which of two statements be true, then they are really one statement in two verbal forms; if it can make no practical difference whether a given statement be true or false, then the statement has no real meaning.

The Incomplete Universe: Totality, Knowledge, And Truth

In neither case is there anything fit to quarrel about: we may save our breath, and pass to more important things. In England the word has been used more broadly still, to cover the notion that the truth of any statement CONSISTS in the consequences, and particularly in their being good consequences.

Here we get beyond affairs of method altogether; and since my pragmatism and this wider pragmatism are so different, and both are important enough to have different names, I think that Mr. Schiller's proposal to call the wider pragmatism by the name of 'humanism' is excellent and ought to be adopted. The narrower pragmatism may still be spoken of as the 'pragmatic method.

I have read in the past six months many hostile reviews of Schiller's and Dewey's publications; but with the exception of Mr. Bradley's elaborate indictment, they are out of reach where I write, and I have largely forgotten them. I think that a free discussion of the subject on my part would in any case be more useful than a polemic attempt at rebutting these criticisms in detail.

Bradley in particular can be taken care of by Mr. He repeatedly confesses himself unable to comprehend Schiller's views, he evidently has not sought to do so sympathetically, and I deeply regret to say that his laborious article throws, for my mind, absolutely no useful light upon the subject. The subject is unquestionably difficult.

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Dewey's and Schiller's thought is eminently an induction, a generalization working itself free from all sorts of entangling particulars. If true, it involves much restatement of traditional notions. This is a kind of intellectual product that never attains a classic form of expression when first promulgated. The critic ought therefore not to be too sharp and logic-chopping in his dealings with it, but should weigh it as a whole, and especially weigh it against its possible alternatives.

One should also try to apply it first to one instance, and then to another to see how it will work. It seems to me that it is emphatically not a case for instant execution, by conviction of intrinsic absurdity or of self-contradiction, or by caricature of what it would look like if reduced to skeleton shape. Humanism is in fact much more like one of those secular changes that come upon public opinion overnight, as it were, borne upon tides 'too deep for sound or foam,' that survive all the crudities and extravagances of their advocates, that you can pin to no one absolutely essential statement, nor kill by any one decisive stab.

Such have been the changes from aristocracy to democracy, from classic to romantic taste, from theistic to pantheistic feeling, from static to evolutionary ways of understanding life—changes of which we all have been spectators. Scholasticism still opposes to such changes the method of confutation by single decisive reasons, showing that the new view involves self-contradiction, or traverses some fundamental principle. This is like stopping a river by planting a stick in the middle of its bed.

Round your obstacle flows the water and 'gets there all the same. The point of view is too myopic, too tight and close to take in the inductive argument. Wide generalizations in science always meet with these summary refutations in their early days; but they outlive them, and the refutations then sound oddly antiquated and scholastic. I cannot help suspecting that the humanistic theory is going through this kind of would-be refutation at present.

The one condition of understanding humanism is to become inductive-minded oneself, to drop rigorous definitions, and follow lines of least, resistance 'on the whole. It is in just this temper of renunciation, so different from that of pyrrhonistic scepticism, that the spirit of humanism essentially consists. Satisfactoriness has to be measured by a multitude of standards, of which some, for aught we know, may fail in any given case; and what is more satisfactory than any alternative in sight, may to the end be a sum of PLUSES and MINUSES, concerning which we can only trust that by ulterior corrections and improvements a maximum of the one and a minimum of the other may some day be approached.

It means a real change of heart, a break with absolutistic hopes, when one takes up this inductive view of the conditions of belief. As I understand the pragmatist way of seeing things, it owes its being to the break-down which the last fifty years have brought about in the older notions of scientific truth.

There is an eternal and unchangeable 'reason'; and its voice was supposed to reverberate in Barbara and Celarent. So also of the 'laws of nature,' physical and chemical, so of natural history classifications—all were supposed to be exact and exclusive duplicates of pre-human archetypes buried in the structure of things, to which the spark of divinity hidden in our intellect enables us to penetrate.

The anatomy of the world is logical, and its logic is that of a university professor, it was thought. Up to about almost every one believed that sciences expressed truths that were exact copies of a definite code of non-human realities. But the enormously rapid multiplication of theories in these latter days has well-nigh upset the notion of any one of them being a more literally objective kind of thing than another. There are so many geometries, so many logics, so many physical and chemical hypotheses, so many classifications, each one of them good for so much and yet not good for everything, that the notion that even the truest formula may be a human device and not a literal transcript has dawned upon us.

We hear scientific laws now treated as so much 'conceptual shorthand,' true so far as they are useful but no farther. Our mind has become tolerant of symbol instead of reproduction, of approximation instead of exactness, of plasticity instead of rigor. It is to be doubted whether any theorizer to-day, either in mathematics, logic, physics or biology, conceives himself to be literally re-editing processes of nature or thoughts of God. The main forms of our thinking, the separation of subjects from predicates, the negative, hypothetic and disjunctive judgments, are purely human habits.

The ether, as Lord Salisbury said, is only a noun for the verb to undulate; and many of our theological ideas are admitted, even by those who call them 'true,' to be humanistic in like degree. I fancy that these changes in the current notions of truth are what originally gave the impulse to Messrs. Dewey's and Schiller's views. The suspicion is in the air nowadays that the superiority of one of our formulas to another may not consist so much in its literal 'objectivity,' as in subjective qualities like its usefulness, its 'elegance' or its congruity with our residual beliefs.

Yielding to these suspicions, and generalizing, we fall into something like the humanistic state of mind. Truth we conceive to mean everywhere, not duplication, but addition; not the constructing of inner copies of already complete realities, but rather the collaborating with realities so as to bring about a clearer result. Obviously this state of mind is at first full of vagueness and ambiguity. Truth must bring clear thoughts, as well as clear the way to action.

The only way to test such a programme at all is to apply it to the various types of truth, in the hope of reaching an account that shall be more precise. Any hypothesis that forces such a review upon one has one great merit, even if in the end it prove invalid: it gets us better acquainted with the total subject. To give the theory plenty of 'rope' and see if it hangs itself eventually is better tactics than to choke it off at the outset by abstract accusations of self-contradiction.

Introduction

I think therefore that a decided effort at sympathetic mental play with humanism is the provisional attitude to be recommended to the reader. When I find myself playing sympathetically with humanism, something like what follows is what I end by conceiving it to mean. Experience is a process that continually gives us new material to digest. We handle this intellectually by the mass of beliefs of which we find ourselves already possessed, assimilating, rejecting, or rearranging in different degrees.