John Dewey's logical theory.

by Delton Thomas Howard.

PREFACE

It seems unnecessary to offer an apology for an historical treatment of Professor Dewey's logical theories, since functionalism glories in the genetic method. To be sure, certain more extreme radicals are opposed to a genetic interpretation of the history of human thought, but this is inconsistent. At any rate, the historical method employed in the following study may escape censure by reason of its simple character, for it is little more than a critical review of Professor Dewey's writings in their historical order, with no discussion of influences and connections, and with little insistence upon rigid lines of development.

It is proposed to "follow the lead of the subject-matter" as far as possible; to discover what topics interested Professor Dewey, how he dealt with them, and what conclusions he arrived at. This plan has an especial advantage when applied to a body of doctrine which, like Professor Dewey's, does not possess a systematic form of its own, since it avoids the distortion which a more rigid method would be apt to produce.

It has not been possible, within the limits of the present study, to take note of all of Professor Dewey's writings, and no reference has been made to some which are of undoubted interest and importance. Among these may be mentioned especially his books and papers on educational topics and a number of his ethical writings. Attention has been devoted almost exclusively to those writings which have some important bearing upon his logical theory. The division into chapters is partly arbitrary, although the periods indicated are quite clearly marked by the different directions which Professor Dewey's interests took from time to time. It will be seen that there is considerable chance for error in distinguishing between the important and the unimportant, and in selecting the essays which lie in the natural line of the author's development. But, _valeat quantum_, as William James would say.

The criticisms and comments which have been made from time to time, as seemed appropriate, may be considered pertinent or irrelevant according to the views of the reader. It is hoped that they are not entirely aside from the mark, and that they do not interfere with a fair presentation of the author's views. The last chapter is devoted to a direct criticism of Professor Dewey's functionalism, with some comments on the general nature of philosophical method.

Since this thesis was written, Professor Dewey has published two or three books and numerous articles, which are perhaps more important than any of his previous writings. The volume of _Essays in Experimental Logic_ (1916) is a distinct advance upon _The Influence of Darwin on Philosophy and Other Essays_, published six years earlier. Most of these essays, however, are considered here in their original form, and the new material, while interesting, presents no vital change of standpoint. It might be well to call attention to the excellent introductory essay which Professor Dewey has provided for this new volume. Some mention might also be made of the volume of essays by eight representative pragmatists, which appeared last year (1917) under the t.i.tle, _Creative Intelligence_. My comments on Professor Dewey's contribution to the volume have been printed elsewhere.[1] It has not seemed necessary, in the absence of significant developments, to extend the thesis beyond its original limits, and it goes to press, therefore, substantially as written two years ago.

I wish to express my grat.i.tude to the members of the faculty of the Sage School of Philosophy for many valuable suggestions and kindly encouragement in the course of my work. I am most deeply indebted to Professor Ernest Albee for his patient guidance and helpful criticism.

Many of his suggestions, both as to plan and detail, have been adopted and embodied in the thesis, and these have contributed materially to such logical coherence and technical accuracy as it may possess. The particular views expressed are, of course, my own. I wish also to thank Professor J. E. Creighton especially for his friendly interest and for many suggestions which a.s.sisted the progress of my work, as well as for his kindness in looking over the proofs.

D. T. HOWARD.

EVANSTON, ILLINOIS, June, 1918.

FOOTNOTE:

[1] "The Pragmatic Method," _Journal of Philosophy, Psychology, and Scientific Methods_, 1918, Vol. XV, pp. 149-156.

CHAPTER I

"PSYCHOLOGY AS PHILOSOPHIC METHOD"

Dewey's earliest standpoint in philosophy is presented in two articles published in _Mind_ in 1886: "The Psychological Standpoint," and "Psychology as Philosophic Method."[2] These articles appear to have been written in connection with his _Psychology_, which was published in the same year, and which represents the same general point of view as applied to the study of mental phenomena. For the purposes of the present study attention may be confined to the two articles in _Mind_.

Dewey begins his argument, in "The Psychological Standpoint," with a reference to Professor Green's remark that the psychological standpoint is what marks the difference between transcendentalism and British empiricism. Dewey takes exception to this view, and a.s.serts that the two schools hold this standpoint in common, and, furthermore, that the psychological standpoint has been the strength of British empiricism and desertion of that standpoint its weakness. Shadworth Hodgson's comment on this proposal testifies to its audacity. In a review of Dewey's article, he says: "If for instance we are told by a competent writer, that Absolute Idealism is not only a truth of experience but one attained directly by the method of experiential psychology, we should not allow our astonishment to prevent our examining the arguments, by virtue of which English psychology attains the results of German transcendentalism without quitting the ground of experience."[3]

Dewey defines his psychological standpoint as follows: "We are not to determine the nature of reality or of any object of philosophical inquiry by examining it as it is in itself, but only as it is an element in our knowledge, in our experience, only as it is related to our mind, or is an 'idea'.... Or, in the ordinary way of putting it, the nature of all objects of philosophical inquiry is to be fixed by finding out what experience says about them."[4] The implications of this definition do not appear at first sight, but they become clearer as the discussion proceeds.

Locke, Dewey continues, deserted the psychological standpoint because he did not, as he proposed, explain the nature of such things as matter and mind by reference to experience. On the contrary, he explained experience through the a.s.sumption of the two unknowable substances, matter and mind. Berkeley also deserted the psychological standpoint, in effect, by having recourse to a purely transcendent Spirit. Even Hume deserted it by a.s.suming as the only reals certain unrelated sensations, and by trying to explain the origin of experience and knowledge by their combination. These reals were supposed to exist in independence of an organized experience, and to const.i.tute it by their a.s.sociation. It might be argued that Hume's sensations are found in experience by a.n.a.lysis, and this would probably be true. But the sensations are nothing apart from the consciousness in which they are found. "Such a sensation," Dewey says, "a sensation which exists only within and for experience, is not one which can be used to account for experience. It is but one element in an organic whole, and can no more account for the whole, than a given digestive act can account for the existence of a living body."[5]

So far Dewey is merely restating the criticism of English empiricism that had been made by Green and his followers. Reality, as experienced, is a whole of organically related parts, not a mechanical compound of elements. Whatever is to be explained must be taken as a fact of experience, and its meaning will be revealed in terms of its position and function within the whole. But while Dewey employs the language of idealism, it is doubtful whether he has grasped the full significance of the "concrete universal" of the Hegelian school. The following pa.s.sage ill.u.s.trates the difficulty: "The psychological standpoint as it has developed itself is this: all that is, is for consciousness or knowledge. The business of the psychologist is to give a genetic account of the various elements within this consciousness, and thereby fix their place, determine their validity, and at the same time show definitely what the real and eternal nature of this consciousness is."[6]

Consciousness (used here as identical with 'experience') is apparently interpreted as a structure made up of elements related in a determinable order, and having, consequently, a 'real and eternal nature.' The result is a 'structural' view of reality, and the type of idealism for which Dewey stands may fittingly be called 'structural' idealism. This type of idealism does, in fact, hold a position intermediate between English empiricism and German transcendentalism. But it would not commonly be considered a synthesis of the best characteristics of the two schools.

'Structural' idealism is, historically considered, a reversion to Kant which retains the mechanical elements of the _Critique_, but fails to reckon with the truly organic mode of interpretation in which it culminates. As experience, from Kant's undeveloped position, is a structure of sensations and forms, so Dewey's 'consciousness' is a compound of separate elements or existences related in a 'real and eternal' order.

Dewey ill.u.s.trates his method, in the discussion which follows, by employing it, or showing how it should be employed, in the definition of certain typical objects of philosophical inquiry. The first to be considered are subject and object. In dealing with the relation of subject to object, the psychological method will attempt to show how consciousness differentiates itself, or 'specifies' itself, into subject and object. These terms will be viewed as related terms within the whole of 'consciousness,' rather than as elements existing prior to or in independence of the whole in which they are found.

There is a type of realism which ill.u.s.trates the opposite or ontological method. It is led, through a study of the dependence of the mind upon the organism, to a position in which subject and object fall apart, out of relation to each other. The separation of the two leads to the positing of a third term, an unknown _x_, which is supposed to unite them. The psychological method would hold that the two objects have their union, not in an unknown 'real,' but in the 'consciousness' in which they appear. The individual consciousness as subject, and the objects over against it, are elements at once distinguished and related within the whole. All the terms are facts of experience, and none are to be a.s.sumed as ontological reals.

Subjective idealism, Dewey continues, makes a similar error in failing to discriminate between the ego, or individual consciousness, and the Absolute Consciousness within which ego and object are differentiated elements. It fails to see that subject and object are complements, and inexplicable except as related elements in a larger whole. The individual consciousness, again, and the universal 'Consciousness,' are to be defined by reference to experience. It is not to be a.s.sumed at the start, as the subjective idealists a.s.sume, that the nature of the individual consciousness is known. The ego is to be defined, not a.s.sumed, and this is the essence of the psychological method.

So far, two factors in Dewey's standpoint are clearly discernible. In the first place, all noumena and transcendent reals are to be rejected as means of explanation, and definition is to be wholly in terms of experienced elements, as experienced. In the second place, experience is to be regarded as a rational system of related elements, while explanation is to consist in tracing out the relations which any element bears to the whole. The universal 'Consciousness' is the whole, and the individual mind, again, is an element within the whole, to be explained by tracing out the relations which it bears to other elements and to the whole system. It is not easy to avoid the conclusion that Dewey conceives of 'consciousness' as a construct of existentially distinct terms.

Dewey does not actually treat subject and object, individual and universal consciousness, in the empirical manner for which he contends.

He merely outlines a method; and, while this has a negative bearing as against transcendent modes of explanation, it has little content of its own. But in spite of Dewey's lack of explicitness, it is evident that he tends to view his 'objects of philosophical inquiry' as so many concrete particular existences or things. The idea that they can be empirically marked out and investigated seems to imply this. But subject, object, individual, and universal are certainly not reducible to particular sensations, even though it must be admitted that they have a reference to particulars. These abstract concepts had been a source of difficulty to the empiricists, because they had not been able to reduce them to particular impressions, and Dewey's proposed method appears to involve the same difficulty.

In his second article, on "Psychology as Philosophic Method," Dewey proposes to show that his standpoint is practically identical with that of transcendental idealism. This is made possible, he believes, through the fact that, since experience or consciousness is the only reality, psychology, as the scientific account of this reality, becomes identical with philosophy.

In maintaining his position, Dewey finds it necessary to criticise the tendency, found in certain idealists, to treat psychology merely as a special science. This view of psychology is attained, Dewey observes, by regarding man under two arbitrarily determined aspects. Taken as a finite being acting amid finite things, a knowing, willing, feeling phenomenon, man is said to be the object of a special science, psychology. But in another aspect man is infinite, the universal self-consciousness, and as such is the object of philosophy. This distinction between the two aspects of man's nature, Dewey believes, cannot be maintained. As a distinction, it must arise within consciousness, and it must therefore be a psychological distinction.

Psychology cannot limit itself to anything less than the whole of experience, and cannot, therefore, be a special science dependent, like others, upon philosophy for its working concepts. On the contrary, the method of psychology must be the method of philosophy.

Dewey reaches this result quite easily, because he makes psychology the science of reality to begin with. "The universe," he says, "except as realized in an individual, has no existence.... Self-consciousness means simply an individualized universe; and if this universe has _not_ been realized in man, if man be not self-conscious, then no philosophy whatever is possible. If it _has_ been realized, it is in and through psychological experience that this realization has occurred. Psychology is the scientific account of this realization, of this individualized universe, of this self-consciousness."[7]

It is difficult to understand exactly what these expressions meant for Dewey. Granting that the human mind is both individual and universal, what objection could be raised against the study of its individual or finite aspects as the special subject-matter of a particular science?

All the sciences, as Dewey was aware, are abstract in method. Dewey's position appears to be that the universal and individual aspects of consciousness are nothing apart from each other, and must be studied together. But 'consciousness' in Dewey's view is, in fact, two consciousnesses. Reality as a whole is a Consciousness, and the individual mind is another consciousness. A problem arises, therefore, as to their connection. Dewey affirms that, unless they are united, unless the universal is given in the individual consciousness, there can be no science of the whole, and therefore no philosophy. The epistemological problem of the relation of the mind to reality becomes, accordingly, the _raison d'etre_ of his method. The problem was an inheritance from subjective idealism. It may be pointed out that there is some similarity between Dewey's standpoint and Berkeley's. Both conceive of consciousness as a construct of elements, and Dewey's 'Consciousness in general' holds much the same relation to the finite consciousness that the Divine Mind holds to the individual consciousness in Berkeley's system. The similarity between the two standpoints must not be overemphasized, but it is none the less suggestive and interesting.

In attempting to determine the proper status of psychology as a science, Dewey is led into a more detailed exposition of his standpoint. His position in general is well indicated in the following pa.s.sage: "In short, the real _esse_ of things is neither their _percipi_, nor their _intelligi_ alone; it is their _experiri_."[8] The science of the _intelligi_ is logic, and of the _percipi_, philosophy of nature. But these are abstractions from the _experiri_, the science of which is psychology. If it be denied that the _experiri_, self-consciousness in its wholeness, can be the subject-matter of psychology, then the possibility of philosophy is also denied. "If man, as matter of fact, does not realise the nature of the eternal and the universal _within_ himself, as the essence of his own being; if he does not at one stage of his experience consciously, and in all stages implicitly, lay hold of this universal and eternal, then it is mere matter of words to say that he can give no account of things as they universally and eternally are.

To deny, therefore, that self-consciousness is a matter of psychological experience is to deny the possibility of any philosophy."[9] Dewey a.s.sures us again that his method alone will solve the epistemological problem.

Self-consciousness, as that within which things exist _sub specie aeternitatis_ and _in ordine ad universum_, must be the object of psychology. The refusal to take self-consciousness as an experienced fact, Dewey says, results in such failures as are seen in Kant, Hegel, and even Green and Caird, to give any adequate account of the nature of the Absolute. Kant, for purely logical reasons, denied that self-consciousness could be an object of experience, although he admitted conceptions and perceptions as matters of experience. As a result of his att.i.tude, conception and perception were never brought into organic connection; the self-conscious, eternal order of the world was referred to something back of experience. Dewey attributes Kant's failure to his logical method, which led him away from the psychological standpoint in which he would have found self-consciousness as a directly presented fact.

This criticism of Kant's 'logical method' fails to take account of the transitional nature of Kant's standpoint. Looking backward, it is easy enough to ask why Kant did not begin with the organic view of experience at which he finally arrived. But the answer must be that the organic standpoint did not exist until Kant, by his 'logical method,' had brought it to light. The Kantian interpretation of experience, in which, as Dewey a.s.serts, conception and perception were never brought into organic relation, is a half-way stage between mechanism and organism.

But how does Dewey propose to improve upon Kant's position? He will first of all put Kant's noumenal self back into experience, as a fact in consciousness. But how will this help to bring perception and conception into closer union? There seems to be no answer. Dewey's view appears to be that organic relations are achieved whenever an object is made a part of experience and so brought into connection with other experienced facts. 'Organic relation' is interpreted as equivalent to 'mental relation.' But mental relations are not organic because they are mental.

It would be as easy to a.s.sert that they are mechanical. The test lies in the nature of the relations which are actually found in the mental sphere and the fitness of the organic categories to express them.

Dewey's 'consciousness,' as has been said before, appears to be a structure, not an organism. Its parts are external to each other, however closely they may be related. An organic view of experience would begin with a denial of the actuality of bare facts or sensations, and would not waver in maintaining that standpoint to the end.

Hegel's advance upon Kant, Dewey continues, "consisted essentially in showing that Kant's _logical_ standard was erroneous, and that, as a matter of logic, the only true criterion or standard was the organic notion, or _Begriff_, which is a systematic totality, and accordingly able to explain both itself and also the simpler processes and principles."[10] The logical reformation which Hegel accomplished was most important, but the work of Kant still needed to be completed by "showing self-consciousness as a fact of experience, as well as perception through organic forms and thinking through organic principles."[11] This element is latent in Hegel, Dewey believes, but needs to be brought out.

T. H. Green comes under the same criticism. He followed Kant's logical method, and as a consequence arrived at the same negative results. The nature of self-consciousness remains unknown to Green; he can affirm its existence, but cannot describe its nature. Dewey quotes that pa.s.sage from the _Prolegomena to Ethics_ in which Green says:[12] "As to what that consciousness in itself or in its completeness is, we can only make negative statements. _That_ there is such a consciousness is implied in the existence of the world; but _what_ it is we only know through its so far acting in us as to enable us, however partially and interruptedly, to have knowledge of a world or an intelligent experience." If, Dewey observes, Green had begun with the latter point of view, and had taken self-consciousness as at least partially realized in finite minds, he would have been able to make some positive statements about it. Dewey, however, has not given the most adequate interpretation of Green's 'Spiritual Principle in Nature.' This was evidently, for Green, a symbol of the intelligibility of the world as organically conceived, an order which could not be comprehended by the mechanical categories, but which was nevertheless real. As Green tended to hypostatize the organic conception, so Dewey would make it a concrete reality, with the further specification that it must be something given to psychological observation.

The chief point of Dewey's criticism of the idealists is that they fail to establish self-consciousness as an experienced fact; and, Dewey maintains, it must be so established if it is to be anything real and genuine. If it is anything that can be discussed at all, it must be an element in experience; and if it is in experience, it must be the subject-matter of psychology. It is inevitable, from Dewey's standpoint, that transcendentalism should adopt his psychological method.

In the further development of his standpoint, Dewey considers (1) the relations of psychology to the special sciences, and (2) the relation of psychology to logic. Dewey's conception of the relation of psychology to the special sciences is well ill.u.s.trated in the following pa.s.sage: "Mathematics, physics, biology exist, because conscious experience reveals itself to be of such a nature, that one may make virtual abstraction from the whole, and consider a part by itself, without damage, so long as the treatment is purely scientific, that is, so long as the implicit connection with the whole is left undisturbed, and the attempt is not made to present this partial science as metaphysic, or as an explanation of the whole, as is the usual fashion of our uncritical so-called 'scientific philosophies.' Nay more, this abstraction of some one sphere is itself a living function of the psychologic experience. It is not merely something which it allows: it is something which it _does_. It is the a.n.a.lytic aspect of its own activity, whereby it deepens and renders explicit, realizes its own nature.... The a.n.a.lytic movement const.i.tutes the special sciences; the synthetic const.i.tutes the philosophy of nature; the self-developing activity itself, as psychology, const.i.tutes philosophy."[13]

The special sciences are regarded as abstractions from the central or psychological point of view, but they are legitimate abstractions, const.i.tuted by a proper a.n.a.lytic movement of the total self-consciousness, which specifies itself into the special branches of knowledge. If we begin with any special science, and drive it back to its fundamentals, it reveals its abstractness, and thought is led forward into other sciences, and finally into philosophy, as the science of the whole. But philosophy, first appearing as a special science, turns out to be science; it is presupposed in all the special sciences, and is their basis. But where does psychology stand in this cla.s.sification?

At first sight psychology appears to be a special science, abstract like the others. "As to systematic observation, experiment, conclusion and verification, it can differ in no essential way from any one of them."[14] But psychology, like philosophy, turns out to be a science of the whole. Each special science investigates a special sphere of conscious experience. "From one science to another we go, asking for some explanation of conscious experience, until we come to psychology.... But the very process that has made necessary this new science reveals also that each of the former sciences existed only in abstraction from it. Each dealt with some one phase of conscious experience, and for that very reason could not deal with the totality which gave it its being, consciousness."[15] Philosophy and psychology therefore mainly coincide, and the method of psychology, properly developed, becomes the method of philosophy.

If psychology is to be identified with philosophy in this fashion, the mere change of name would seem to be superfluous. There would be no reason for maintaining psychology as a separate discipline. Perhaps Dewey did not intend that it should be maintained separately. In that case, the total effect of his argument would be to prescribe certain methods for philosophy. It seems necessary to suppose that Dewey proposed to merge philosophy in psychology, and make it an exact science while retaining its universality. "Science," he argued, "is the systematic account, or _reason_ of _fact_; Psychology is the completed systematic account of the ultimate fact, which, as fact, reveals itself as reason...."[16] Self-consciousness in its ultimate nature is conceived of as a special fact, over and above what it includes in the way of particulars. Psychology, as the science of this ultimate fact, must at the same time be philosophy. The identification of the two disciplines depends upon taking the 'wholeness' of reality as a 'fact,'

which can be brought under observation. This is a natural conclusion from Dewey's structural view of reality.

In taking up the subject of the relation of psychology to logic, Dewey remarks that in philosophy matter and form cannot be separated.

"Self-consciousness is the final truth, and in self-consciousness the form as organic system and the content as organized system are exactly equal to each other."[17] Logic abstracts from the whole, gives us only the form, or _intelligi_ of reality, and is therefore only one moment in philosophy. Since logic is an abstraction from Nature, we cannot get from logic back to Nature, by means of logic. We do, as a matter of fact, make the transition in philosophy, because the facts force us back to Nature. Just as in Hegel's logic, the category of quality, when pressed, reveals itself as inadequate to express the facts, and is compelled to pa.s.s into the category of quant.i.ty, so does logic as a whole, when pressed, reveal its inadequacy to express the whole of reality. The transition from category to category in the Hegelian logic is not an unfolding of the forms as forms, but results from a compulsion exerted by the facts, when the categories are used to explain them.

Logic is, and must remain, abstract in all its processes, and its outcome (with Hegel, _Geist_) may a.s.sert the abstract necessity of one self-conscious whole, but cannot give the reality. "Logic cannot reach, however much it may point to, an actual individual. The gathering up of the universe into one self-conscious individuality it may a.s.sert as _necessary_, it cannot give it as _reality_."[18] Taken as an abstract method, logic is apt to result in a pantheism, "where the only real is the _Idee_, and where all its factors and moments, including spirit and nature, are real only at different stages or phases of the _Idee_, but vanish as imperfect ways of looking at things ... when we reach the _Idee_."[19]