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Writings of Charles S. Peirce: A Chronological Edition, Volume 8. Charles S. Peirce
Читать онлайн.Название Writings of Charles S. Peirce: A Chronological Edition, Volume 8
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isbn 9780253004215
Автор произведения Charles S. Peirce
Жанр Философия
Издательство Ingram
The one primary and fundamental law of mental action consists in a tendency to generalization. Feeling tends to spread; connections between feelings awaken feelings; neighboring feelings become assimilated; ideas are apt to reproduce themselves. These are so many formulations of the one law of the growth of mind. When a disturbance of feeling takes place, we have a consciousness of gain, the gain of experience; and a new disturbance will be apt to assimilate itself to the one that preceded it. Feelings, by being excited, become more easily excited, especially in the ways in which they have previously been excited. The consciousness of such a habit constitutes a general conception.
The cloudiness of psychological notions may be corrected by connecting them with physiological conceptions. Feeling may be supposed to exist, wherever a nerve-cell is in an excited condition. The disturbance of feeling, or sense of reaction, accompanies the transmission of disturbance between nerve-cells or from a nerve-cell to a muscle-cell or the external stimulation of a nerve-cell. General conceptions arise upon the formation of habits in the nerve-matter, which are molecular changes consequent upon its activity and probably connected with its nutrition.
The law of habit exhibits a striking contrast to all physical laws in the character of its commands. A physical law is absolute. What it requires is an exact relation. Thus, a physical force introduces into a motion a component motion to be combined with the rest by the parallelogram of forces; but the component motion must actually take place exactly as required by the law of force. On the other hand, no exact conformity is required by the mental law. Nay, exact conformity would be in downright conflict with the law; since it would instantly crystallize thought and prevent all further formation of habit. The law of mind only makes a given feeling more likely to arise. It thus resembles the “non-conservative” forces of physics, such as viscosity and the like, which are due to statistical uniformities in the chance encounters of trillions of molecules.
The old dualistic notion of mind and matter, so prominent in Cartesianism, as two radically different kinds of substance, will hardly find defenders today. Rejecting this, we are driven to some form of hylopathy, otherwise called monism. Then the question arises whether physical laws on the one hand, and the psychical law on the other are to be taken
(A) as independent, a doctrine often called monism, but which I would name neutralism; or
(B) the psychical law as derived and special, the physical law alone as primordial, which is materialism; or
(C) the physical law as derived and special, the psychical law alone as primordial, which is idealism.
The materialistic doctrine seems to me quite as repugnant to scientific logic as to common sense; since it requires us to suppose that a certain kind of mechanism will feel, which would be a hypothesis absolutely irreducible to reason,—an ultimate, inexplicable regularity; while the only possible justification of any theory is that it should make things clear and reasonable.
Neutralism is sufficiently condemned by the logical maxim known as Ockham’s razor, i.e., that not more independent elements are to be supposed than necessary. By placing the inward and outward aspects of substance on a par, it seems to render both primordial.
The one intelligible theory of the universe is that of objective idealism, that matter is effete mind, inveterate habits becoming physical laws. But before this can be accepted it must show itself capable of explaining the tridimensionality of space, the laws of motion, and the general characteristics of the universe, with mathematical clearness and precision; for no less should be demanded of every philosophy.
Modern mathematics is replete with ideas which may be applied to philosophy. I can only notice one or two. The manner in which mathematicians generalize is very instructive. Thus, painters are accustomed to think of a picture as consisting geometrically of the intersections of its plane by rays of light from the natural objects to the eye. But geometers use a generalized perspective. For instance, in the figure let O be the eye, let ABCDE be the edgewise view of any plane, and let afeDc be the edgewise view of another plane. The geometers draw rays through O cutting both these planes, and treat the points of intersection of each ray with one plane as representing the point of intersection of the same ray with the other plane. Thus, e represents E, in the painters’ way. D represents itself. C is represented by c, which is further from the eye; and A is represented by a which is on the other side of the eye. Such generalization is not bound down to sensuous images. Further, according to this mode of representation every point on one plane represents a point on the other, and every point on the latter is represented by a point on the former. But how about the point f which is in a direction from O parallel to the represented plane, and how about the point B which is in a direction parallel to the representing plane? Some will say that these are exceptions; but modern mathematics does not allow exceptions which can be annulled by generalization. As a point moves from C to D and thence to E and off toward infinity, the corresponding point on the other plane moves from c to D and thence to e and toward f. But this second point can pass through f to a; and when it is there the first point has arrived at A. We therefore say that the first point has passed through infinity, and that every line joins into itself somewhat like an oval. Geometers talk of the parts of lines at an infinite distance as points. This is a kind of generalization very efficient in mathematics.
Modern views of measurement have a philosophical aspect. There is an indefinite number of systems of measuring along a line; thus, a perspective representation of a scale on one line may be taken to measure another, although of course such measurements will not agree with what we call the distances of points on the latter line. To establish a system of measurement on a line we must assign a distinct number to each point of it, and for this purpose we shall plainly have to suppose the numbers carried out into an infinite number of places of decimals. These numbers must be ranged along the line in unbroken sequence. Further, in order that such a scale of numbers should be of any use, it must be capable of being shifted into new positions, each number continuing to be attached to a single distinct point. Now it is found that if this is true for “imaginary” as well as for real points (an expression which I cannot stop to elucidate), any such shifting will necessarily leave two numbers attached to the same points as before. So that when the scale is moved over the line by any continuous series of shiftings of one kind, there are two points which no numbers on the scale can ever reach, except the numbers fixed there. This pair of points, thus unattainable in measurement, is called the Absolute. These two points may be distinct and real, or they may coincide, or they may be both imaginary. As an example of a linear quantity with a double absolute we may take probability, which ranges from an unattainable absolute certainty against a proposition to an equally unattainable absolute certainty for it. A line, according to ordinary notions, is a linear quantity where the two points at infinity coincide. A velocity is another example. A train going with infinite velocity from Chicago to New York would be at all the points on the line at the very same instant, and if the time of transit were reduced to less than nothing it would be moving in the other direction. An angle is a familiar example of a mode of magnitude with no real immeasurable values. One of the questions philosophy has to consider is whether the development of the universe is like the increase of an angle, so that it proceeds for ever without tending toward anything unattained, which I take to be the Epicurean view, or whether the universe sprang from a chaos in the infinitely distant past to tend toward something different in the infinitely distant future, or whether the universe sprang from nothing in the past to go on indefinitely toward a point in the infinitely distant future, which were it attained would be the mere nothing from which it set out.
The doctrine of the absolute applied to space comes to this, that either—
1st, space is, as Euclid teaches, both unlimited and immeasurable, so that the infinitely distant parts of any plane seen in perspective appear as a straight line, in which case the sum of the three angles of a