LITMIR.BIZ

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of experimental science, experience was opposed in all the ruling philosophies of the past to reason and the truly rational. Empirical knowledge meant the knowledge accumulated by a multitude of past instances without intelligent insight into the principles of any of them. To say that medicine was empirical meant that it was not scientific, but a mode of practice based upon accumulated observations of diseases and of remedies used more or less at random. Such a mode of practice is of necessity happy-go-lucky; success depends upon chance. It lends itself to deception and quackery. Industry that is "empirically" controlled forbids constructive applications of intelligence; it depends upon following in an imitative slavish manner the models set in the past. Experimental science means the possibility of using past experiences as the servant, not the master, of mind. It means that reason operates within experience, not beyond it, to give it an intelligent or reasonable quality. Science is experience becoming rational. The effect of science is thus to change men's idea of the nature and inherent possibilities of experience. By the same token, it changes the idea and the operation of reason. Instead of being something beyond experience, remote, aloof, concerned with a sublime region that has nothing to do with the experienced facts of life, it is found indigenous in experience:—the factor by which past experiences are purified and rendered into tools for discovery and advance.

      The term "abstract" has a rather bad name in popular speech, being used to signify not only that which is abstruse and hard to understand, but also that which is far away from life. But abstraction is an indispensable trait in reflective direction of activity. Situations do not literally repeat themselves. Habit treats new occurrences as if they were identical with old ones; it suffices, accordingly, when the different or novel element is negligible for present purposes. But when the new element requires especial attention, random reaction is the sole recourse unless abstraction is brought into play. For abstraction deliberately selects from the subject matter of former experiences that which is thought helpful in dealing with the new. It signifies conscious transfer of a meaning embedded in past experience for use in a new one. It is the very artery of intelligence, of the intentional rendering of one experience available for guidance of another.

      Science carries on this working over of prior subject matter on a large scale. It aims to free an experience from all which is purely personal and strictly immediate; it aims to detach whatever it has in common with the subject matter of other experiences, and which, being common, may be saved for further use. It is, thus, an indispensable factor in social progress. In any experience just as it occurs there is much which, while it may be of precious import to the individual implicated in the experience, is peculiar and unreduplicable. From the standpoint of science, this material is accidental, while the features which are widely shared are essential. Whatever is unique in the situation, since dependent upon the peculiarities of the individual and the coincidence of circumstance, is not available for others; so that unless what is shared is abstracted and fixed by a suitable symbol, practically all the value of the experience may perish in its passing. But abstraction and the use of terms to record what is abstracted put the net value of individual experience at the permanent disposal of mankind. No one can foresee in detail when or how it may be of further use. The man of science in developing his abstractions is like a manufacturer of tools who does not know who will use them nor when. But intellectual tools are indefinitely more flexible in their range of adaptation than other mechanical tools.

      Generalization is the counterpart of abstraction. It is the functioning of an abstraction in its application to a new concrete experience,—its extension to clarify and direct new situations. Reference to these possible applications is necessary in order that the abstraction may be fruitful, instead of a barren formalism ending in itself. Generalization is essentially a social device. When men identified their interests exclusively with the concerns of a narrow group, their generalizations were correspondingly restricted. The viewpoint did not permit a wide and free survey. Men's thoughts were tied down to a contracted space and a short time,—limited to their own established customs as a measure of all possible values. Scientific abstraction and generalization are equivalent to taking the point of view of any man, whatever his location in time and space. While this emancipation from the conditions and episodes of concrete experiences accounts for the remoteness, the "abstractness," of science, it also accounts for its wide and free range of fruitful novel applications in practice. Terms and propositions record, fix, and convey what is abstracted. A meaning detached from a given experience cannot remain hanging in the air. It must acquire a local habitation. Names give abstract meanings a physical locus and body. Formulation is thus not an after-thought or by-product; it is essential to the completion of the work of thought. Persons know many things which they cannot express, but such knowledge remains practical, direct, and personal. An individual can use it for himself; he may be able to act upon it with efficiency. Artists and executives often have their knowledge in this state. But it is personal, untransferable, and, as it were, instinctive. To formulate the significance of an experience a man must take into conscious account the experiences of others. He must try to find a standpoint which includes the experience of others as well as his own. Otherwise his communication cannot be understood. He talks a language which no one else knows. While literary art furnishes the supreme successes in stating of experiences so that they are vitally significant to others, the vocabulary of science is designed, in another fashion, to express the meaning of experienced things in symbols which any one will know who studies the science. Aesthetic formulation reveals and enhances the meaning of experiences one already has; scientific formulation supplies one with tools for constructing new experiences with transformed meanings.

      To sum up: Science represents the office of intelligence, in projection and control of new experiences, pursued systematically, intentionally, and on a scale due to freedom from limitations of habit. It is the sole instrumentality of conscious, as distinct from accidental, progress. And if its generality, its remoteness from individual conditions, confer upon it a certain technicality and aloofness, these qualities are very different from those of merely speculative theorizing. The latter are in permanent dislocation from practice; the former are temporarily detached for the sake of wider and freer application in later concrete action. There is a kind of idle theory which is antithetical to practice; but genuinely scientific theory falls within practice as the agency of its expansion and its direction to new possibilities.

      3. Naturalism and Humanism in Education. There exists an educational tradition which opposes science to literature and history in the curriculum. The quarrel between the representatives of the two interests is easily explicable historically. Literature and language and a literary philosophy were entrenched in all higher institutions of learning before experimental science came into being. The latter had naturally to win its way. No fortified and protected interest readily surrenders any monopoly it may possess. But the assumption, from whichever side, that language and literary products are exclusively humanistic in quality, and that science is purely physical in import, is a false notion which tends to cripple the educational use of both studies. Human life does not occur in a vacuum, nor is nature a mere stage setting for the enactment of its drama (ante, p. 211). Man's life is bound up in the processes of nature; his career, for success or defeat, depends upon the way in which nature enters it. Man's power of deliberate control of his own affairs depends upon ability to direct natural energies to use: an ability which is in turn dependent upon insight into nature's processes. Whatever natural science may be for the specialist, for educational purposes it is knowledge of the conditions of human action. To be aware of the medium in which social intercourse goes on, and of the means and obstacles to its progressive development is to be in command of a knowledge which is thoroughly humanistic in quality. One who is ignorant of the history of science is ignorant of the struggles by which mankind has passed from routine and caprice, from superstitious subjection to nature, from efforts to use it magically, to intellectual self-possession. That science may be taught as a set of formal and technical exercises is only too true. This happens whenever information about the world is made an end in itself. The failure of such instruction to procure culture is not, however, evidence of the antithesis of natural knowledge to humanistic concern, but evidence of a wrong educational attitude. Dislike to employ scientific knowledge as it functions in men's occupations is itself a survival of an aristocratic culture. The notion that "applied" knowledge is somehow less worthy than "pure" knowledge, was natural to a society in which all useful work was performed by slaves and serfs, and in which industry was controlled by the models set by custom

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