An Introduction to Philosophy by George Stuart Fullerton (best free novels .txt) 📕

thus we may certainly feel a sympathy. The most ardent advocate of mechanism must admit that his doctrine is a working hypothesis, and not proved to be true. Its acceptance would, however, be a genuine convenience from the point of view of science, for it does introduce, at least provisionally, a certain order into a vast number of facts, and gives a direction to investigation. Perhaps the wisest thing to do is, not to combat the doctrine, but to accept it tentatively and to examine carefully what conclusions it may seem to carry with it—how it may affect our outlook upon the world as a whole.

45. THE PLACE OF MIND IN NATURE.—One of the very first questions which we think of asking when we contemplate the possibility that the physical world is throughout a mechanical system is this: How can we conceive minds to be related to such a system? That minds, and many minds, do exist, it is not reasonable to doubt. What shall we do with them?

One must not misunderstand the mechanical view of things. When we use the word "machine," we call before our minds certain gross and relatively simple mechanisms constructed by man. Between such and a flower, a butterfly, and a human body, the difference is enormous. He who elects to bring the latter under the title of mechanism cannot mean that he discerns no difference between them and a steam engine or a printing press. He can only mean that he believes he might, could he attain to a glimpse into their infinite complexity, find an explanation of the physical changes which take place in them, by a reference to certain general laws which describe the behavior of material particles everywhere.

And the man who, having extended his notion of mechanism, is inclined to overlook the fact that animals and men have minds, that thought and feeling, plan and purpose, have their place in the world, may justly be accused of a headlong and heedless enthusiasm. Whatever may be our opinion on the subject of the mechanism of nature, we have no right to minimize the significance of thought and feeling and will. Between that which has no mind and that which has a mind there is a difference which cannot be obliterated by bringing both under the concept of mechanism. It is a difference which furnishes the material for the sciences of psychology and ethics, and gives rise to a whole world of distinctions which find no place in the realm of the merely physical.

There are, then, minds as well as bodies; what place shall we assign to these minds in the system of nature?

Several centuries ago it occurred to the man of science that the material world should be regarded as a system in which there is constant transformation, but in which nothing is created. This way of looking at things expressed itself formerly in the statement that, through all the changes that take place in the world, the quantity of matter and motion remains the same. To-day the same idea is better expressed in the doctrine of the eternity of mass and the conservation of energy. In plain language, this doctrine teaches that every change in every part of the physical world, every motion in matter, must be preceded by physical conditions which may be regarded as the equivalent of the change in question.

But this makes the physical world a closed system, a something complete in itself. Where is there room in such a system for minds?

It does indeed seem hard to find in such a system a place for minds, if one conceives of minds as does the interactionist. We have seen (section 36) that the interactionist makes the mind act upon matter very much as one particle of matter is supposed to act upon another. Between the physical and the mental he assumes that there are causal relations; i.e. physical changes must be referred to mental causes sometimes, and mental changes to physical. This means that he finds a place for mental facts by inserting them as links in the one chain of causes and effects with physical facts. If he is not allowed to break the chain and insert them, he does not know what to do with them.

The parallelist has not the same difficulty to face. He who holds that mental phenomena must not be built into the one series of causes and effects with physical phenomena may freely admit that physical phenomena form a closed series, an orderly system of their own, and he may yet find a place in the world for minds. He refuses to regard them as a part of the world-mechanism, but he relates them to physical things, conceiving them as parallel to the physical in the sense described (sections 37-39). He insists that, even if we hold that there are gaps in the physical order of causes and effects, we cannot conceive these gaps to be filled by mental phenomena, simply because they are mental phenomena. They belong to an order of their own. Hence, the assumption that the physical series is unbroken does not seem to him to crowd mental phenomena out of their place in the world at all. They must, in any case, occupy the place that is appropriate to them (section 38).

It will be noticed that this doctrine that the chain of physical causes and effects is nowhere broken, and that mental phenomena are related to it as the parallelist conceives them to be, makes the world-system a very orderly one. Every phenomenon has its place in it, and can be accounted for, whether it be physical or mental. To some, the thought that the world is such an orderly thing is in the highest degree repugnant. They object that, in such a world, there is no room for free-will; and they object, further, that there is no room for the activity of minds. Both of these objections I shall consider in this chapter.

But first, I must say a few words about a type of doctrine lately insisted upon,[1] which bears some resemblance to interactionism as we usually meet with it, and, nevertheless, tries to hold on to the doctrine of the conservation of energy. It is this:—

The concept of energy is stretched in such a way as to make it cover mental phenomena as well as physical. It is claimed that mental phenomena and physical phenomena are alike "manifestations of energy," and that the coming into being of a consciousness is a mere "transformation," a something to be accounted for by the disappearance from the physical world of a certain equivalent—perhaps of some motion. It will be noticed that this is one rather subtle way of obliterating the distinction between mental phenomena and physical. In so far it resembles the interactionist's doctrine.

In criticism of it we may say that he who accepts it has wandered away from a rather widely recognized scientific hypothesis, and has substituted for it a very doubtful speculation for which there seems to be no whit of evidence. It is, moreover, a speculation repugnant to the scientific mind, when its significance is grasped. Shall we assume without evidence that, when a man wakes in the morning and enjoys a mental life suspended or diminished during the night, his thoughts and feelings have come into being at the expense of his body? Shall we assume that the mass of his body has been slightly diminished, or that motions have disappeared in a way that cannot be accounted for by a reference to the laws of matter in motion? This seems an extraordinary assumption, and one little in harmony with the doctrine of the eternity of mass and the conservation of energy as commonly understood. We need not take it seriously so long as it is quite unsupported by evidence.

46. THE ORDER OF NATURE AND "FREE-WILL."—In a world as orderly as, in the previous section, this world is conceived to be, is there any room for freedom? What if the man of science is right in suspecting that the series of physical causes and effects is nowhere broken? Must we then conclude that we are never free?

To many persons it has seemed that we are forced to draw this conclusion, and it is not surprising that they view the doctrine with dismay. They argue: Mental phenomena are made parallel with physical, and the order of physical phenomena seems to be determined throughout, for nothing can happen in the world of matter unless there is some adequate cause of its happening. If, then, I choose to raise my finger, that movement must be admitted to have physical causes, and those causes other causes, and so on without end. If such a movement must always have its place in a causal series of this kind, how can it be regarded as a free movement? It is determined, and not free.

Now, it is far from a pleasant thing to watch the man of science busily at work trying to prove that the physical world is an orderly system, and all the while to feel in one's heart that the success of his efforts condemns one to slavery. It can hardly fail to make one's attitude towards science that of alarm and antagonism. From this I shall try to free the reader by showing that our freedom is not in the least danger, and that we may look on unconcerned.

When we approach that venerable dispute touching the freedom of the will, which has inspired men to such endless discussions, and upon which they have written with such warmth and even acrimony, the very first thing to do is to discover what we have a right to mean when we call a man free. As long as the meaning of the word is in doubt, the very subject of the dispute is in doubt. When may we, then, properly call a man free? What is the normal application of the term?

I raise my finger. Every man of sense must admit that, under normal conditions, I can raise my finger or keep it down, as I please. There is no ground for a difference of opinion so far. But there is a further point upon which men differ. One holds that my "pleasing" and the brain-change that corresponds to it have their place in the world-order; that is, he maintains that every volition can be accounted for. Another holds that, under precisely the same circumstances, one may "please" or not "please"; which means that the "pleasing" cannot be wholly accounted for by anything that has preceded. The first man is a determinist, and the second a "free-willist." I beg the reader to observe that the word "free-willist" is in quotation marks, and not to suppose that it means simply a believer in the freedom of the will.

When in common life we speak of a man as free, what do we understand by the word? Usually we mean that he is free from external compulsion. If my finger is held by another, I am not free to raise it. But I may be free in this sense, and yet one may demur to the statement that I am a free man. If a pistol be held to my head with the remark, "Hands up!" my finger will mount very quickly, and the bystanders will maintain that I had no choice.

We speak in somewhat the same way of men under the influence of intoxicants, of men crazed by some passion and unable to take into consideration the consequences of their acts, and of men bound by the spell of hypnotic suggestion. Indeed, whenever a man is in such a condition that he is glaringly incapable of leading a normal human life and of being influenced by the motives that commonly move men, we are inclined to say that he is not free.

But does it ever occur to us to maintain that, in general, the possession of a character and the capacity of being influenced by considerations make it impossible for a man to be free? Surely not. If I am a prudent man, I will invest my money in good securities. Is it sensible to say that I cannot have been free in refusing a twenty per cent investment, because I am by nature prudent? Am I a slave because I eat when I am hungry, and can I partake of a meal freely,