The Analysis of Mind Part 1

The a.n.a.lysis of Mind.

by Bertrand Russell.

MUIRHEAD LIBRARY OF PHILOSOPHY.

An admirable statement of the aims of the Library of Philosophy was provided by the first editor, the late Professor J. H. Muirhead, in his description of the original programme printed in Erdmann's History of Philosophy under the date 1890. This was slightly modified in subsequent volumes to take the form of the following statement: "The Muirhead Library of Philosophy was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought--Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects--Psychology, Ethics, Aesthetics, Political Philosophy, Theology. While much had been done in England in tracing the course of evolution in nature, history, economics, morals and religion, little had been done in tracing the development of thought on these subjects. Yet 'the evolution of opinion is part of the whole evolution'.

"By the co-operation of different writers in carrying out this plan it was hoped that a thoroughness and completeness of treatment, otherwise unattainable, might be secured. It was believed also that from writers mainly British and American fuller consideration of English Philosophy than it had hitherto received might be looked for. In the earlier series of books containing, among others, Bosanquet's "History of Aesthetic," Pfleiderer's "Rational Theology since Kant," Albee's "History of English Utilitarianism," Bonar's "Philosophy and Political Economy," Brett's "History of Psychology," Ritchie's "Natural Rights," these objects were to a large extent effected.

"In the meantime original work of a high order was being produced both in England and America by such writers as Bradley, Stout, Bertrand Russell, Baldwin, Urban, Montague, and others, and a new interest in foreign works, German, French and Italian, which had either become cla.s.sical or were attracting public attention, had developed. The scope of the Library thus became extended into something more international, and it is entering on the fifth decade of its existence in the hope that it may contribute to that mutual understanding between countries which is so pressing a need of the present time."

The need which Professor Muirhead stressed is no less pressing to-day, and few will deny that philosophy has much to do with enabling us to meet it, although no one, least of all Muirhead himself, would regard that as the sole, or even the main, object of philosophy. As Professor Muirhead continues to lend the distinction of his name to the Library of Philosophy it seemed not inappropriate to allow him to recall us to these aims in his own words. The emphasis on the history of thought also seemed to me very timely; and the number of important works promised for the Library in the very near future augur well for the continued fulfilment, in this and other ways, of the expectations of the original editor.

H. D. Lewis.

PREFACE.

This book has grown out of an attempt to harmonize two different tendencies, one in psychology, the other in physics, with both of which I find myself in sympathy, although at first sight they might seem inconsistent. On the one hand, many psychologists, especially those of the behaviourist school, tend to adopt what is essentially a materialistic position, as a matter of method if not of metaphysics. They make psychology increasingly dependent on physiology and external observation, and tend to think of matter as something much more solid and indubitable than mind. Meanwhile the physicists, especially Einstein and other exponents of the theory of relativity, have been making "matter" less and less material. Their world consists of "events," from which "matter" is derived by a logical construction. Whoever reads, for example, Professor Eddington's "s.p.a.ce, Time and Gravitation" (Cambridge University Press, 1920), will see that an old-fashioned materialism can receive no support from modern physics. I think that what has permanent value in the outlook of the behaviourists is the feeling that physics is the most fundamental science at present in existence. But this position cannot be called materialistic, if, as seems to be the case, physics does not a.s.sume the existence of matter.

The view that seems to me to reconcile the materialistic tendency of psychology with the anti-materialistic tendency of physics is the view of William James and the American new realists, according to which the "stuff" of the world is neither mental nor material, but a "neutral stuff," out of which both are constructed. I have endeavoured in this work to develop this view in some detail as regards the phenomena with which psychology is concerned.

My thanks are due to Professor John B. Watson and to Dr. T. P. Nunn for reading my MSS. at an early stage and helping me with many valuable suggestions; also to Mr. A. Wohlgemuth for much very useful information as regards important literature. I have also to acknowledge the help of the editor of this Library of Philosophy, Professor Muirhead, for several suggestions by which I have profited.

The work has been given in the form of lectures both in London and Peking, and one lecture, that on Desire, has been published in the Athenaeum.

There are a few allusions to China in this book, all of which were written before I had been in China, and are not intended to be taken by the reader as geographically accurate. I have used "China" merely as a synonym for "a distant country," when I wanted ill.u.s.trations of unfamiliar things.

Peking, January 1921.

LECTURE I. RECENT CRITICISMS OF "CONSCIOUSNESS"

There are certain occurrences which we are in the habit of calling "mental." Among these we may take as typical BELIEVING and DESIRING. The exact definition of the word "mental" will, I hope, emerge as the lectures proceed; for the present, I shall mean by it whatever occurrences would commonly be called mental.

I wish in these lectures to a.n.a.lyse as fully as I can what it is that really takes place when we, e.g. believe or desire. In this first lecture I shall be concerned to refute a theory which is widely held, and which I formerly held myself: the theory that the essence of everything mental is a certain quite peculiar something called "consciousness," conceived either as a relation to objects, or as a pervading quality of psychical phenomena.

The reasons which I shall give against this theory will be mainly derived from previous authors. There are two sorts of reasons, which will divide my lecture into two parts (1) Direct reasons, derived from a.n.a.lysis and its difficulties; (2) Indirect reasons, derived from observation of animals (comparative psychology) and of the insane and hysterical (psycho-a.n.a.lysis).

Few things are more firmly established in popular philosophy than the distinction between mind and matter. Those who are not professional metaphysicians are willing to confess that they do not know what mind actually is, or how matter is const.i.tuted; but they remain convinced that there is an impa.s.sable gulf between the two, and that both belong to what actually exists in the world. Philosophers, on the other hand, have maintained often that matter is a mere fiction imagined by mind, and sometimes that mind is a mere property of a certain kind of matter. Those who maintain that mind is the reality and matter an evil dream are called "idealists"--a word which has a different meaning in philosophy from that which it bears in ordinary life. Those who argue that matter is the reality and mind a mere property of protoplasm are called "materialists." They have been rare among philosophers, but common, at certain periods, among men of science. Idealists, materialists, and ordinary mortals have been in agreement on one point: that they knew sufficiently what they meant by the words "mind" and "matter" to be able to conduct their debate intelligently. Yet it was just in this point, as to which they were at one, that they seem to me to have been all alike in error.

The stuff of which the world of our experience is composed is, in my belief, neither mind nor matter, but something more primitive than either. Both mind and matter seem to be composite, and the stuff of which they are compounded lies in a sense between the two, in a sense above them both, like a common ancestor. As regards matter, I have set forth my reasons for this view on former occasions,* and I shall not now repeat them. But the question of mind is more difficult, and it is this question that I propose to discuss in these lectures. A great deal of what I shall have to say is not original; indeed, much recent work, in various fields, has tended to show the necessity of such theories as those which I shall be advocating. Accordingly in this first lecture I shall try to give a brief description of the systems of ideas within which our investigation is to be carried on.

* "Our Knowledge of the External World" (Allen & Unwin), Chapters III and IV. Also "Mysticism and Logic," Essays VII and VIII.

If there is one thing that may be said, in the popular estimation, to characterize mind, that one thing is "consciousness." We say that we are "conscious" of what we see and hear, of what we remember, and of our own thoughts and feelings. Most of us believe that tables and chairs are not "conscious." We think that when we sit in a chair, we are aware of sitting in it, but it is not aware of being sat in. It cannot for a moment be doubted that we are right in believing that there is SOME difference between us and the chair in this respect: so much may be taken as fact, and as a datum for our inquiry. But as soon as we try to say what exactly the difference is, we become involved in perplexities. Is "consciousness" ultimate and simple, something to be merely accepted and contemplated? Or is it something complex, perhaps consisting in our way of behaving in the presence of objects, or, alternatively, in the existence in us of things called "ideas," having a certain relation to objects, though different from them, and only symbolically representative of them? Such questions are not easy to answer; but until they are answered we cannot profess to know what we mean by saying that we are possessed of "consciousness."

Before considering modern theories, let us look first at consciousness from the standpoint of conventional psychology, since this embodies views which naturally occur when we begin to reflect upon the subject. For this purpose, let us as a preliminary consider different ways of being conscious.

First, there is the way of PERCEPTION. We "perceive" tables and chairs, horses and dogs, our friends, traffic pa.s.sing in the street--in short, anything which we recognize through the senses. I leave on one side for the present the question whether pure sensation is to be regarded as a form of consciousness: what I am speaking of now is perception, where, according to conventional psychology, we go beyond the sensation to the "thing" which it represents. When you hear a donkey bray, you not only hear a noise, but realize that it comes from a donkey. When you see a table, you not only see a coloured surface, but realize that it is hard. The addition of these elements that go beyond crude sensation is said to const.i.tute perception. We shall have more to say about this at a later stage. For the moment, I am merely concerned to note that perception of objects is one of the most obvious examples of what is called "consciousness." We are "conscious" of anything that we perceive.

We may take next the way of MEMORY. If I set to work to recall what I did this morning, that is a form of consciousness different from perception, since it is concerned with the past. There are various problems as to how we can be conscious now of what no longer exists. These will be dealt with incidentally when we come to the a.n.a.lysis of memory.

From memory it is an easy step to what are called "ideas"--not in the Platonic sense, but in that of Locke, Berkeley and Hume, in which they are opposed to "impressions." You may be conscious of a friend either by seeing him or by "thinking" of him; and by "thought" you can be conscious of objects which cannot be seen, such as the human race, or physiology. "Thought" in the narrower sense is that form of consciousness which consists in "ideas" as opposed to impressions or mere memories.

We may end our preliminary catalogue with BELIEF, by which I mean that way of being conscious which may be either true or false. We say that a man is "conscious of looking a fool," by which we mean that he believes he looks a fool, and is not mistaken in this belief. This is a different form of consciousness from any of the earlier ones. It is the form which gives "knowledge" in the strict sense, and also error. It is, at least apparently, more complex than our previous forms of consciousness; though we shall find that they are not so separable from it as they might appear to be.

Besides ways of being conscious there are other things that would ordinarily be called "mental," such as desire and pleasure and pain. These raise problems of their own, which we shall reach in Lecture III. But the hardest problems are those that arise concerning ways of being "conscious." These ways, taken together, are called the "cognitive" elements in mind, and it is these that will occupy us most during the following lectures.

There is one element which SEEMS obviously in common among the different ways of being conscious, and that is, that they are all directed to OBJECTS. We are conscious "of" something. The consciousness, it seems, is one thing, and that of which we are conscious is another thing. Unless we are to acquiesce in the view that we can never be conscious of anything outside our own minds, we must say that the object of consciousness need not be mental, though the consciousness must be. (I am speaking within the circle of conventional doctrines, not expressing my own beliefs.) This direction towards an object is commonly regarded as typical of every form of cognition, and sometimes of mental life altogether. We may distinguish two different tendencies in traditional psychology. There are those who take mental phenomena naively, just as they would physical phenomena. This school of psychologists tends not to emphasize the object. On the other hand, there are those whose primary interest is in the apparent fact that we have KNOWLEDGE, that there is a world surrounding us of which we are aware. These men are interested in the mind because of its relation to the world, because knowledge, if it is a fact, is a very mysterious one. Their interest in psychology is naturally centred in the relation of consciousness to its object, a problem which, properly, belongs rather to theory of knowledge. We may take as one of the best and most typical representatives of this school the Austrian psychologist Brentano, whose "Psychology from the Empirical Standpoint,"* though published in 1874, is still influential and was the starting-point of a great deal of interesting work. He says (p. 115): * "Psychologie vom empirischen Standpunkte," vol. i, 1874. (The second volume was never published.) "Every psychical phenomenon is characterized by what the scholastics of the Middle Ages called the intentional (also the mental) inexistence of an object, and what we, although with not quite unambiguous expressions, would call relation to a content, direction towards an object (which is not here to be understood as a reality), or immanent objectivity. Each contains something in itself as an object, though not each in the same way. In presentation something is presented, in judgment something is acknowledged or rejected, in love something is loved, in hatred hated, in desire desired, and so on.

"This intentional inexistence is exclusively peculiar to psychical phenomena. No physical phenomenon shows anything similar. And so we can define psychical phenomena by saying that they are phenomena which intentionally contain an object in themselves."

The view here expressed, that relation to an object is an ultimate irreducible characteristic of mental phenomena, is one which I shall be concerned to combat. Like Brentano, I am interested in psychology, not so much for its own sake, as for the light that it may throw on the problem of knowledge. Until very lately I believed, as he did, that mental phenomena have essential reference to objects, except possibly in the case of pleasure and pain. Now I no longer believe this, even in the case of knowledge. I shall try to make my reasons for this rejection clear as we proceed. It must be evident at first glance that the a.n.a.lysis of knowledge is rendered more difficult by the rejection; but the apparent simplicity of Brentano's view of knowledge will be found, if I am not mistaken, incapable of maintaining itself either against an a.n.a.lytic scrutiny or against a host of facts in psycho-a.n.a.lysis and animal psychology. I do not wish to minimize the problems. I will merely observe, in mitigation of our prospective labours, that thinking, however it is to be a.n.a.lysed, is in itself a delightful occupation, and that there is no enemy to thinking so deadly as a false simplicity. Travelling, whether in the mental or the physical world, is a joy, and it is good to know that, in the mental world at least, there are vast countries still very imperfectly explored.

The view expressed by Brentano has been held very generally, and developed by many writers. Among these we may take as an example his Austrian successor Meinong.* According to him there are three elements involved in the thought of an object. These three he calls the act, the content and the object. The act is the same in any two cases of the same kind of consciousness; for instance, if I think of Smith or think of Brown, the act of thinking, in itself, is exactly similar on both occasions. But the content of my thought, the particular event that is happening in my mind, is different when I think of Smith and when I think of Brown. The content, Meinong argues, must not be confounded with the object, since the content must exist in my mind at the moment when I have the thought, whereas the object need not do so. The object may be something past or future; it may be physical, not mental; it may be something abstract, like equality for example; it may be something imaginary, like a golden mountain; or it may even be something self-contradictory, like a round square. But in all these cases, so he contends, the content exists when the thought exists, and is what distinguishes it, as an occurrence, from other thoughts.

* See, e.g. his article: "Ueber Gegenstande hoherer Ordnung und deren Verhaltniss zur inneren Wahrnehmung," "Zeitschrift fur Psychologie and Physiologie der Sinnesorgane," vol. xxi, pp. 182-272 (1899), especially pp. 185-8.

To make this theory concrete, let us suppose that you are thinking of St. Paul's. Then, according to Meinong, we have to distinguish three elements which are necessarily combined in const.i.tuting the one thought. First, there is the act of thinking, which would be just the same whatever you were thinking about. Then there is what makes the character of the thought as contrasted with other thoughts; this is the content. And finally there is St. Paul's, which is the object of your thought. There must be a difference between the content of a thought and what it is about, since the thought is here and now, whereas what it is about may not be; hence it is clear that the thought is not identical with St. Paul's. This seems to show that we must distinguish between content and object. But if Meinong is right, there can be no thought without an object: the connection of the two is essential. The object might exist without the thought, but not the thought without the object: the three elements of act, content and object are all required to const.i.tute the one single occurrence called "thinking of St. Paul's."

The above a.n.a.lysis of a thought, though I believe it to be mistaken, is very useful as affording a schema in terms of which other theories can be stated. In the remainder of the present lecture I shall state in outline the view which I advocate, and show how various other views out of which mine has grown result from modifications of the threefold a.n.a.lysis into act, content and object.

The first criticism I have to make is that the ACT seems unnecessary and fict.i.tious. The occurrence of the content of a thought const.i.tutes the occurrence of the thought. Empirically, I cannot discover anything corresponding to the supposed act; and theoretically I cannot see that it is indispensable. We say: "I think so-and-so," and this word "I" suggests that thinking is the act of a person. Meinong's "act" is the ghost of the subject, or what once was the full-blooded soul. It is supposed that thoughts cannot just come and go, but need a person to think them. Now, of course it is true that thoughts can be collected into bundles, so that one bundle is my thoughts, another is your thoughts, and a third is the thoughts of Mr. Jones. But I think the person is not an ingredient in the single thought: he is rather const.i.tuted by relations of the thoughts to each other and to the body. This is a large question, which need not, in its entirety, concern us at present. All that I am concerned with for the moment is that the grammatical forms "I think," "you think," and "Mr. Jones thinks," are misleading if regarded as indicating an a.n.a.lysis of a single thought. It would be better to say "it thinks in me," like "it rains here"; or better still, "there is a thought in me." This is simply on the ground that what Meinong calls the act in thinking is not empirically discoverable, or logically deducible from what we can observe.

The next point of criticism concerns the relation of content and object. The reference of thoughts to objects is not, I believe, the simple direct essential thing that Brentano and Meinong represent it as being. It seems to me to be derivative, and to consist largely in BELIEFS: beliefs that what const.i.tutes the thought is connected with various other elements which together make up the object. You have, say, an image of St. Paul's, or merely the word "St. Paul's" in your head. You believe, however vaguely and dimly, that this is connected with what you would see if you went to St. Paul's, or what you would feel if you touched its walls; it is further connected with what other people see and feel, with services and the Dean and Chapter and Sir Christopher Wren. These things are not mere thoughts of yours, but your thought stands in a relation to them of which you are more or less aware. The awareness of this relation is a further thought, and const.i.tutes your feeling that the original thought had an "object." But in pure imagination you can get very similar thoughts without these accompanying beliefs; and in this case your thoughts do not have objects or seem to have them. Thus in such instances you have content without object. On the other hand, in seeing or hearing it would be less misleading to say that you have object without content, since what you see or hear is actually part of the physical world, though not matter in the sense of physics. Thus the whole question of the relation of mental occurrences to objects grows very complicated, and cannot be settled by regarding reference to objects as of the essence of thoughts. All the above remarks are merely preliminary, and will be expanded later.

Speaking in popular and unphilosophical terms, we may say that the content of a thought is supposed to be something in your head when you think the thought, while the object is usually something in the outer world. It is held that knowledge of the outer world is const.i.tuted by the relation to the object, while the fact that knowledge is different from what it knows is due to the fact that knowledge comes by way of contents. We can begin to state the difference between realism and idealism in terms of this opposition of contents and objects. Speaking quite roughly and approximately, we may say that idealism tends to suppress the object, while realism tends to suppress the content. Idealism, accordingly, says that nothing can be known except thoughts, and all the reality that we know is mental; while realism maintains that we know objects directly, in sensation certainly, and perhaps also in memory and thought. Idealism does not say that nothing can be known beyond the present thought, but it maintains that the context of vague belief, which we spoke of in connection with the thought of St. Paul's, only takes you to other thoughts, never to anything radically different from thoughts. The difficulty of this view is in regard to sensation, where it seems as if we came into direct contact with the outer world. But the Berkeleian way of meeting this difficulty is so familiar that I need not enlarge upon it now. I shall return to it in a later lecture, and will only observe, for the present, that there seem to me no valid grounds for regarding what we see and hear as not part of the physical world.

Realists, on the other hand, as a rule, suppress the content, and maintain that a thought consists either of act and object alone, or of object alone. I have been in the past a realist, and I remain a realist as regards sensation, but not as regards memory or thought. I will try to explain what seem to me to be the reasons for and against various kinds of realism.

Modern idealism professes to be by no means confined to the present thought or the present thinker in regard to its knowledge; indeed, it contends that the world is so organic, so dove-tailed, that from any one portion the whole can be inferred, as the complete skeleton of an extinct animal can be inferred from one bone. But the logic by which this supposed organic nature of the world is nominally demonstrated appears to realists, as it does to me, to be faulty. They argue that, if we cannot know the physical world directly, we cannot really know any thing outside our own minds: the rest of the world may be merely our dream. This is a dreary view, and they there fore seek ways of escaping from it. Accordingly they maintain that in knowledge we are in direct contact with objects, which may be, and usually are, outside our own minds. No doubt they are prompted to this view, in the first place, by bias, namely, by the desire to think that they can know of the existence of a world outside themselves. But we have to consider, not what led them to desire the view, but whether their arguments for it are valid.

There are two different kinds of realism, according as we make a thought consist of act and object, or of object alone. Their difficulties are different, but neither seems tenable all through. Take, for the sake of definiteness, the remembering of a past event. The remembering occurs now, and is therefore necessarily not identical with the past event. So long as we retain the act, this need cause no difficulty. The act of remembering occurs now, and has on this view a certain essential relation to the past event which it remembers. There is no LOGICAL objection to this theory, but there is the objection, which we spoke of earlier, that the act seems mythical, and is not to be found by observation. If, on the other hand, we try to const.i.tute memory without the act, we are driven to a content, since we must have something that happens NOW, as opposed to the event which happened in the past. Thus, when we reject the act, which I think we must, we are driven to a theory of memory which is more akin to idealism. These arguments, however, do not apply to sensation. It is especially sensation, I think, which is considered by those realists who retain only the object.* Their views, which are chiefly held in America, are in large measure derived from William James, and before going further it will be well to consider the revolutionary doctrine which he advocated. I believe this doctrine contains important new truth, and what I shall have to say will be in a considerable measure inspired by it.

* This is explicitly the case with Mach's "a.n.a.lysis of Sensations," a book of fundamental importance in the present connection. (Translation of fifth German edition, Open Court Co., 1914. First German edition, 1886.) William James's view was first set forth in an essay called "Does 'consciousness' exist?"* In this essay he explains how what used to be the soul has gradually been refined down to the "transcendental ego," which, he says, "attenuates itself to a thoroughly ghostly condition, being only a name for the fact that the 'content' of experience IS KNOWN. It loses personal form and activity--these pa.s.sing over to the content--and becomes a bare Bewusstheit or Bewusstsein uberhaupt, of which in its own right absolutely nothing can be said. I believe (he continues) that 'consciousness,' when once it has evaporated to this estate of pure diaphaneity, is on the point of disappearing altogether. It is the name of a nonent.i.ty, and has no right to a place among first principles. Those who still cling to it are clinging to a mere echo, the faint rumour left behind by the disappearing 'soul' upon the air of philosophy"(p. 2).

* "Journal of Philosophy, Psychology and Scientific Methods," vol. i, 1904. Reprinted in "Essays in Radical Empiricism" (Longmans, Green & Co., 1912), pp. 1-38, to which references in what follows refer.

He explains that this is no sudden change in his opinions. "For twenty years past," he says, "I have mistrusted 'consciousness' as an ent.i.ty; for seven or eight years past I have suggested its non-existence to my students, and tried to give them its pragmatic equivalent in realities of experience. It seems to me that the hour is ripe for it to be openly and universally discarded"(p. 3).

His next concern is to explain away the air of paradox, for James was never wilfully paradoxical. "Undeniably," he says, "'thoughts' do exist." "I mean only to deny that the word stands for an ent.i.ty, but to insist most emphatically that it does stand for a function. There is, I mean, no aboriginal stuff or quality of being, contrasted with that of which material objects are made, out of which our thoughts of them are made; but there is a function in experience which thoughts perform, and for the performance of which this quality of being is invoked. That function is KNOWING"(pp. 3-4).

James's view is that the raw material out of which the world is built up is not of two sorts, one matter and the other mind, but that it is arranged in different patterns by its inter-relations, and that some arrangements may be called mental, while others may be called physical.

"My thesis is," he says, "that if we start with the supposition that there is only one primal stuff or material in the world, a stuff of which everything is composed, and if we call that stuff 'pure experience,' then knowing can easily be explained as a particular sort of relation towards one another into which portions of pure experience may enter. The relation itself is a part of pure experience; one of its 'terms' becomes the subject or bearer of the knowledge, the knower, the other becomes the object known"(p. 4).

After mentioning the duality of subject and object, which is supposed to const.i.tute consciousness, he proceeds in italics: "EXPERIENCE, I BELIEVE, HAS NO SUCH INNER DUPLICITY; AND THE SEPARATION OF IT INTO CONSCIOUSNESS AND CONTENT COMES, NOT BY WAY OF SUBTRACTION, BUT BY WAY OF ADDITION"(p. 9).

He ill.u.s.trates his meaning by the a.n.a.logy of paint as it appears in a paint-shop and as it appears in a picture: in the one case it is just "saleable matter," while in the other it "performs a spiritual function. Just so, I maintain (he continues), does a given undivided portion of experience, taken in one context of a.s.sociates, play the part of a knower, of a state of mind, of 'consciousness'; while in a different context the same undivided bit of experience plays the part of a thing known, of an objective 'content.' In a word, in one group it figures as a thought, in another group as a thing"(pp. 9-10).

He does not believe in the supposed immediate certainty of thought. "Let the case be what it may in others," he says, "I am as confident as I am of anything that, in myself, the stream of thinking (which I recognize emphatically as a phenomenon) is only a careless name for what, when scrutinized, reveals itself to consist chiefly of the stream of my breathing. The 'I think' which Kant said must be able to accompany all my objects, is the 'I breathe' which actually does accompany them"(pp. 36-37).

The same view of "consciousness" is set forth in the succeeding essay, "A World of Pure Experience" (ib., pp. 39-91). The use of the phrase "pure experience" in both essays points to a lingering influence of idealism. "Experience," like "consciousness," must be a product, not part of the primary stuff of the world. It must be possible, if James is right in his main contentions, that roughly the same stuff, differently arranged, would not give rise to anything that could be called "experience." This word has been dropped by the American realists, among whom we may mention specially Professor R. B. Perry of Harvard and Mr. Edwin B. Holt. The interests of this school are in general philosophy and the philosophy of the sciences, rather than in psychology; they have derived a strong impulsion from James, but have more interest than he had in logic and mathematics and the abstract part of philosophy. They speak of "neutral" ent.i.ties as the stuff out of which both mind and matter are constructed. Thus Holt says: "If the terms and propositions of logic must be substantialized, they are all strictly of one substance, for which perhaps the least dangerous name is neutral- stuff. The relation of neutral-stuff to matter and mind we shall have presently to consider at considerable length." *

* "The Concept of Consciousness" (Geo. Allen & Co., 1914), p. 52.

My own belief--for which the reasons will appear in subsequent lectures--is that James is right in rejecting consciousness as an ent.i.ty, and that the American realists are partly right, though not wholly, in considering that both mind and matter are composed of a neutral-stuff which, in isolation, is neither mental nor material. I should admit this view as regards sensations: what is heard or seen belongs equally to psychology and to physics. But I should say that images belong only to the mental world, while those occurrences (if any) which do not form part of any "experience" belong only to the physical world. There are, it seems to me, prima facie different kinds of causal laws, one belonging to physics and the other to psychology. The law of gravitation, for example, is a physical law, while the law of a.s.sociation is a psychological law. Sensations are subject to both kinds of laws, and are therefore truly "neutral" in Holt's sense. But ent.i.ties subject only to physical laws, or only to psychological laws, are not neutral, and may be called respectively purely material and purely mental. Even those, however, which are purely mental will not have that intrinsic reference to objects which Brentano a.s.signs to them and which const.i.tutes the essence of "consciousness" as ordinarily understood. But it is now time to pa.s.s on to other modern tendencies, also hostile to "consciousness."

There is a psychological school called "Behaviourists," of whom the protagonist is Professor John B. Watson,* formerly of the Johns Hopkins University. To them also, on the whole, belongs Professor John Dewey, who, with James and Dr. Schiller, was one of the three founders of pragmatism. The view of the "behaviourists" is that nothing can be known except by external observation. They deny altogether that there is a separate source of knowledge called "introspection," by which we can know things about ourselves which we could never observe in others. They do not by any means deny that all sorts of things MAY go on in our minds: they only say that such things, if they occur, are not susceptible of scientific observation, and do not therefore concern psychology as a science. Psychology as a science, they say, is only concerned with BEHAVIOUR, i.e. with what we DO; this alone, they contend, can be accurately observed. Whether we think meanwhile, they tell us, cannot be known; in their observation of the behaviour of human beings, they have not so far found any evidence of thought. True, we talk a great deal, and imagine that in so doing we are showing that we can think; but behaviourists say that the talk they have to listen to can be explained without supposing that people think. Where you might expect a chapter on "thought processes" you come instead upon a chapter on "The Language Habit." It is humiliating to find how terribly adequate this hypothesis turns out to be.

* See especially his "Behavior: an Introduction to Comparative Psychology," New York, 1914.

Behaviourism has not, however, sprung from observing the folly of men. It is the wisdom of animals that has suggested the view. It has always been a common topic of popular discussion whether animals "think." On this topic people are prepared to take sides without having the vaguest idea what they mean by "thinking." Those who desired to investigate such questions were led to observe the behaviour of animals, in the hope that their behaviour would throw some light on their mental faculties. At first sight, it might seem that this is so. People say that a dog "knows" its name because it comes when it is called, and that it "remembers" its master, because it looks sad in his absence, but wags its tail and barks when he returns. That the dog behaves in this way is matter of observation, but that it "knows" or "remembers" anything is an inference, and in fact a very doubtful one. The more such inferences are examined, the more precarious they are seen to be. Hence the study of animal behaviour has been gradually led to abandon all attempt at mental interpretation. And it can hardly be doubted that, in many cases of complicated behaviour very well adapted to its ends, there can be no prevision of those ends. The first time a bird builds a nest, we can hardly suppose it knows that there will be eggs to be laid in it, or that it will sit on the eggs, or that they will hatch into young birds. It does what it does at each stage because instinct gives it an impulse to do just that, not because it foresees and desires the result of its actions.*

* An interesting discussion of the question whether instinctive actions, when first performed, involve any prevision, however vague, will be found in Lloyd Morgan's "Instinct and Experience" (Methuen, 1912), chap. ii.

Careful observers of animals, being anxious to avoid precarious inferences, have gradually discovered more and more how to give an account of the actions of animals without a.s.suming what we call "consciousness." It has seemed to the behaviourists that similar methods can be applied to human behaviour, without a.s.suming anything not open to external observation. Let us give a crude ill.u.s.tration, too crude for the authors in question, but capable of affording a rough insight into their meaning. Suppose two children in a school, both of whom are asked "What is six times nine?" One says fifty-four, the other says fifty-six. The one, we say, "knows" what six times nine is, the other does not. But all that we can observe is a certain language-habit. The one child has acquired the habit of saying "six times nine is fifty-four"; the other has not. There is no more need of "thought" in this than there is when a horse turns into his accustomed stable; there are merely more numerous and complicated habits. There is obviously an observable fact called "knowing" such-and-such a thing; examinations are experiments for discovering such facts. But all that is observed or discovered is a certain set of habits in the use of words. The thoughts (if any) in the mind of the examinee are of no interest to the examiner; nor has the examiner any reason to suppose even the most successful examinee capable of even the smallest amount of thought.

Thus what is called "knowing," in the sense in which we can ascertain what other people "know," is a phenomenon exemplified in their physical behaviour, including spoken and written words. There is no reason--so Watson argues--to suppose that their knowledge IS anything beyond the habits shown in this behaviour: the inference that other people have something nonphysical called "mind" or "thought" is therefore unwarranted.

So far, there is nothing particularly repugnant to our prejudices in the conclusions of the behaviourists. We are all willing to admit that other people are thoughtless. But when it comes to ourselves, we feel convinced that we can actually perceive our own thinking. "Cogito, ergo sum" would be regarded by most people as having a true premiss. This, however, the behaviourist denies. He maintains that our knowledge of ourselves is no different in kind from our knowledge of other people. We may see MORE, because our own body is easier to observe than that of other people; but we do not see anything radically unlike what we see of others. Introspection, as a separate source of knowledge, is entirely denied by psychologists of this school. I shall discuss this question at length in a later lecture; for the present I will only observe that it is by no means simple, and that, though I believe the behaviourists somewhat overstate their case, yet there is an important element of truth in their contention, since the things which we can discover by introspection do not seem to differ in any very fundamental way from the things which we discover by external observation.

So far, we have been princ.i.p.ally concerned with knowing. But it might well be maintained that desiring is what is really most characteristic of mind. Human beings are constantly engaged in achieving some end they feel pleasure in success and pai nnot be injured by any movement of the caterpillar, upon which the egg is deposited, and is provided with fresh meat when the time comes.

"Now Dr. and Mrs. Peckham have shown that the sting of the wasp is NOT UNERRING, as Fabre alleges, that the number of stings is NOT CONSTANT, that sometimes the caterpillar is NOT PARALYZED, and sometimes it is KILLED OUTRIGHT, and that THE DIFFERENT CIRc.u.mSTANCES DO NOT APPARENTLY MAKE ANY DIFFERENCE TO THE LARVA, which is not injured by slight movements of the caterpillar, nor by consuming food decomposed rather than fresh caterpillar."

This ill.u.s.trates how love of the marvellous may mislead even so careful an observer as Fabre and so eminent a philosopher as Bergson.

In the same chapter of Dr. Drever's book there are some interesting examples of the mistakes made by instinct. I will quote one as a sample: "The larva of the Lomechusa beetle eats the young of the ants, in whose nest it is reared. Nevertheless, the ants tend the Lomechusa larvae with the same care they bestow on their own young. Not only so, but they apparently discover that the methods of feeding, which suit their own larvae, would prove fatal to the guests, and accordingly they change their whole system of nursing" (loc. cit., p. 106).

Semon ("Die Mneme," pp. 207-9) gives a good ill.u.s.tration of an instinct growing wiser through experience. He relates how hunters attract stags by imitating the sounds of other members of their species, male or female, but find that the older a stag becomes the more difficult it is to deceive him, and the more accurate the imitation has to be. The literature of instinct is vast, and ill.u.s.trations might be multiplied indefinitely. The main points as regards instinct, which need to be emphasized as against the popular conceptions of it, are: (1) That instinct requires no prevision of the biological end which it serves; (2) That instinct is only adapted to achieve this end in the usual circ.u.mstances of the animal in question, and has no more precision than is necessary for success AS A RULE; (3) That processes initiated by instinct often come to be performed better after experience; (4) That instinct supplies the impulses to experimental movements which are required for the process of learning; (5) That instincts in their nascent stages are easily modifiable, and capable of being attached to various sorts of objects.

All the above characteristics of instinct can be established by purely external observation, except the fact that instinct does not require prevision. This, though not strictly capable of being PROVED by observation, is irresistibly suggested by the most obvious phenomena. Who can believe, for example, that a new-born baby is aware of the necessity of food for preserving life? Or that insects, in laying eggs, are concerned for the preservation of their species? The essence of instinct, one might say, is that it provides a mechanism for acting without foresight in a manner which is usually advantageous biologically. It is partly for this reason that it is so important to understand the fundamental position of instinct in prompting both animal and human behaviour.

LECTURE III. DESIRE AND FEELING.

Desire is a subject upon which, if I am not mistaken, true views can only be arrived at by an almost complete reversal of the ordinary unreflecting opinion. It is natural to regard desire as in its essence an att.i.tude towards something which is imagined, not actual; this something is called the END or OBJECT of the desire, and is said to be the PURPOSE of any action resulting from the desire. We think of the content of the desire as being just like the content of a belief, while the att.i.tude taken up towards the content is different. According to this theory, when we say: "I hope it will rain," or "I expect it will rain," we express, in the first case, a desire, and in the second, a belief, with an identical content, namely, the image of rain. It would be easy to say that, just as belief is one kind of feeling in relation to this content, so desire is another kind. According to this view, what comes first in desire is something imagined, with a specific feeling related to it, namely, that specific feeling which we call "desiring" it. The discomfort a.s.sociated with unsatisfied desire, and the actions which aim at satisfying desire, are, in this view, both of them effects of the desire. I think it is fair to say that this is a view against which common sense would not rebel; nevertheless, I believe it to be radically mistaken. It cannot be refuted logically, but various facts can be adduced which make it gradually less simple and plausible, until at last it turns out to be easier to abandon it wholly and look at the matter in a totally different way.

The first set of facts to be adduced against the common sense view of desire are those studied by psycho-a.n.a.lysis. In all human beings, but most markedly in those suffering from hysteria and certain forms of insanity, we find what are called "unconscious" desires, which are commonly regarded as showing self-deception. Most psycho-a.n.a.lysts pay little attention to the a.n.a.lysis of desire, being interested in discovering by observation what it is that people desire, rather than in discovering what actually const.i.tutes desire. I think the strangeness of what they report would be greatly diminished if it were expressed in the language of a behaviourist theory of desire, rather than in the language of every-day beliefs. The general description of the sort of phenomena that bear on our present question is as follows: A person states that his desires are so-and-so, and that it is these desires that inspire his actions; but the outside observer perceives that his actions are such as to realize quite different ends from those which he avows, and that these different ends are such as he might be expected to desire. Generally they are less virtuous than his professed desires, and are therefore less agreeable to profess than these are. It is accordingly supposed that they really exist as desires for ends, but in a subconscious part of the mind, which the patient refuses to admit into consciousness for fear of having to think ill of himself. There are no doubt many cases to which such a supposition is applicable without obvious artificiality. But the deeper the Freudians delve into the underground regions of instinct, the further they travel from anything resembling conscious desire, and the less possible it becomes to believe that only positive self-deception conceals from us that we really wish for things which are abhorrent to our explicit life.

In the cases in question we have a conflict between the outside observer and the patient's consciousness. The whole tendency of psycho-a.n.a.lysis is to trust the outside observer rather than the testimony of introspection. I believe this tendency to be entirely right, but to demand a re-statement of what const.i.tutes desire, exhibiting it as a causal law of our actions, not as something actually existing in our minds.

But let us first get a clearer statement of the essential characteristic of the phenomena.

A person, we find, states that he desires a certain end A, and that he is acting with a view to achieving it. We observe, however, that his actions are such as are likely to achieve a quite different end B, and that B is the sort of end that often seems to be aimed at by animals and savages, though civilized people are supposed to have discarded it. We sometimes find also a whole set of false beliefs, of such a kind as to persuade the patient that his actions are really a means to A, when in fact they are a means to B. For example, we have an impulse to inflict pain upon those whom we hate; we therefore believe that they are wicked, and that punishment will reform them. This belief enables us to act upon the impulse to inflict pain, while believing that we are acting upon the desire to lead sinners to repentance. It is for this reason that the criminal law has been in all ages more severe than it would have been if the impulse to ameliorate the criminal had been what really inspired it. It seems simple to explain such a state of affairs as due to "self-deception," but this explanation is often mythical. Most people, in thinking about punishment, have had no more need to hide their vindictive impulses from themselves than they have had to hide the exponential theorem. Our impulses are not patent to a casual observation, but are only to be discovered by a scientific study of our actions, in the course of which we must regard ourselves as objectively as we should the motions of the planets or the chemical reactions of a new element.

The study of animals reinforces this conclusion, and is in many ways the best preparation for the a.n.a.lysis of desire. In animals we are not troubled by the disturbing influence of ethical considerations. In dealing with human beings, we are perpetually distracted by being told that such-and-such a view is gloomy or cynical or pessimistic: ages of human conceit have built up such a vast myth as to our wisdom and virtue that any intrusion of the mere scientific desire to know the facts is instantly resented by those who cling to comfortable illusions. But no one cares whether animals are virtuous or not, and no one is under the delusion that they are rational. Moreover, we do not expect them to be so "conscious," and are prepared to admit that their instincts prompt useful actions without any prevision of the ends which they achieve. For all these reasons, there is much in the a.n.a.lysis of mind which is more easily discovered by the study of animals than by the observation of human beings.

We all think that, by watching the behaviour of animals, we can discover more or less what they desire. If this is the case--and I fully agree that it is--desire must be capable of being exhibited in actions, for it is only the actions of animals that we can observe. They MAY have minds in which all sorts of things take place, but we can know nothing about their minds except by means of inferences from their actions; and the more such inferences are examined, the more dubious they appear. It would seem, therefore, that actions alone must be the test of the desires of animals. From this it is an easy step to the conclusion that an animal's desire is nothing but a characteristic of a certain series of actions, namely, those which would be commonly regarded as inspired by the desire in question. And when it has been shown that this view affords a satisfactory account of animal desires, it is not difficult to see that the same explanation is applicable to the desires of human beings.

We judge easily from the behaviour of an animal of a familiar kind whether it is hungry or thirsty, or pleased or displeased, or inquisitive or terrified. The verification of our judgment, so far as verification is possible, must be derived from the immediately succeeding actions of the animal. Most people would say that they infer first something about the animal's state of mind--whether it is hungry or thirsty and so on--and thence derive their expectations as to its subsequent conduct. But this detour through the animal's supposed mind is wholly unnecessary. We can say simply: The animal's behaviour during the last minute has had those characteristics which distinguish what is called "hunger," and it is likely that its actions during the next minute will be similar in this respect, unless it finds food, or is interrupted by a stronger impulse, such as fear. An animal which is hungry is restless, it goes to the places where food is often to be found, it sniffs with its nose or peers with its eyes or otherwise increases the sensitiveness of its sense-organs; as soon as it is near enough to food for its sense-organs to be affected, it goes to it with all speed and proceeds to eat; after which, if the quant.i.ty of food has been sufficient, its whole demeanour changes it may very likely lie down and go to sleep. These things and others like them are observable phenomena distinguishing a hungry animal from one which is not hungry. The characteristic mark by which we recognize a series of actions which display hunger is not the animal's mental state, which we cannot observe, but something in its bodily behaviour; it is this observable trait in the bodily behaviour that I am proposing to call "hunger," not some possibly mythical and certainly unknowable ingredient of the animal's mind.

Generalizing what occurs in the case of hunger, we may say that what we call a desire in an animal is always displayed in a cycle of actions having certain fairly well marked characteristics. There is first a state of activity, consisting, with qualifications to be mentioned presently, of movements likely to have a certain result; these movements, unless interrupted, continue until the result is achieved, after which there is usually a period of comparative quiescence. A cycle of actions of this sort has marks by which it is broadly distinguished from the motions of dead matter. The most notable of these marks are--(1) the appropriateness of the actions for the realization of a certain result; (2) the continuance of action until that result has been achieved. Neither of these can be pressed beyond a point. Either may be (a) to some extent present in dead matter, and (b) to a considerable extent absent in animals, while vegetable are intermediate, and display only a much fainter form of the behaviour which leads us to attribute desire to animals. (a) One might say rivers "desire" the sea water, roughly speaking, remains in restless motion until it reaches either the sea or a place from which it cannot issue without going uphill, and therefore we might say that this is what it wishes while it is flowing. We do not say so, because we can account for the behaviour of water by the laws of physics; and if we knew more about animals, we might equally cease to attribute desires to them, since we might find physical and chemical reactions sufficient to account for their behaviour. (b) Many of the movements of animals do not exhibit the characteristics of the cycles which seem to embody desire. There are first of all the movements which are "mechanical," such as slipping and falling, where ordinary physical forces operate upon the animal's body almost as if it were dead matter. An animal which falls over a cliff may make a number of desperate struggles while it is in the air, but its centre of gravity will move exactly as it would if the animal were dead. In this case, if the animal is killed at the end of the fall, we have, at first sight, just the characteristics of a cycle of actions embodying desire, namely, restless movement until the ground is reached, and then quiescence. Nevertheless, we feel no temptation to say that the animal desired what occurred, partly because of the obviously mechanical nature of the whole occurrence, partly because, when an animal survives a fall, it tends not to repeat the experience.

There may be other reasons also, but of them I do not wish to speak yet. Besides mechanical movements, there are interrupted movements, as when a bird, on its way to eat your best peas, is frightened away by the boy whom you are employing for that purpose. If interruptions are frequent and completion of cycles rare, the characteristics by which cycles are observed may become so blurred as to be almost unrecognizable. The result of these various considerations is that the differences between animals and dead matter, when we confine ourselves to external unscientific observation of integral behaviour, are a matter of degree and not very precise. It is for this reason that it has always been possible for fanciful people to maintain that even stocks and stones have some vague kind of soul. The evidence that animals have souls is so very shaky that, if it is a.s.sumed to be conclusive, one might just as well go a step further and extend the argument by a.n.a.logy to all matter. Nevertheless, in spite of vagueness and doubtful cases, the existence of cycles in the behaviour of animals is a broad characteristic by which they are prima facie distinguished from ordinary matter; and I think it is this characteristic which leads us to attribute desires to animals, since it makes their behaviour resemble what we do when (as we say) we are acting from desire.

I shall adopt the following definitions for describing the behaviour of animals: A "behaviour-cycle" is a series of voluntary or reflex movements of an animal, tending to cause a certain result, and continuing until that result is caused, unless they are interrupted by death, accident, or some new behaviour-cycle. (Here "accident" may be defined as the intervention of purely physical laws causing mechanical movements.) The "purpose" of a behaviour-cycle is the result which brings it to an end, normally by a condition of temporary quiescence-provided there is no interruption.

An animal is said to "desire" the purpose of a behaviour cycle while the behaviour-cycle is in progress.

I believe these definitions to be adequate also to human purposes and desires, but for the present I am only occupied with animals and with what can be learnt by external observation. I am very anxious that no ideas should be attached to the words "purpose" and "desire" beyond those involved in the above definitions.

We have not so far considered what is the nature of the initial stimulus to a behaviour-cycle. Yet it is here that the usual view of desire seems on the strongest ground. The hungry animal goes on making movements until it gets food; it seems natural, therefore, to suppose that the idea of food is present throughout the process, and that the thought of the end to be achieved sets the whole process in motion. Such a view, however, is obviously untenable in many cases, especially where instinct is concerned. Take, for example, reproduction and the rearing of the young. Birds mate, build a nest, lay eggs in it, sit on the eggs, feed the young birds, and care for them until they are fully grown. It is totally impossible to suppose that this series of actions, which const.i.tutes one behaviour-cycle, is inspired by any prevision of the end, at any rate the first time it is performed.* We must suppose that the stimulus to the performance of each act is an impulsion from behind, not an attraction from the future. The bird does what it does, at each stage, because it has an impulse to that particular action, not because it perceives that the whole cycle of actions will contribute to the preservation of the species. The same considerations apply to other instincts. A hungry animal feels restless, and is led by instinctive impulses to perform the movements which give it nourishment; but the act of seeking food is not sufficient evidence from which to conclude that the animal has the thought of food in its "mind."

* For evidence as to birds' nests, cf. Semon, "Die Mneme," pp. 209, 210.

Coming now to human beings, and to what we know about our own actions, it seems clear that what, with us, sets a behaviour-cycle in motion is some sensation of the sort which we call disagreeable. Take the case of hunger: we have first an uncomfortable feeling inside, producing a disinclination to sit still, a sensitiveness to savoury smells, and an attraction towards any food that there may be in our neighbourhood. At any moment during this process we may become aware that we are hungry, in the sense of saying to ourselves, "I am hungry"; but we may have been acting with reference to food for some time before this moment. While we are talking or reading, we may eat in complete unconsciousness; but we perform the actions of eating just as we should if we were conscious, and they cease when our hunger is appeased. What we call "consciousness" seems to be a mere spectator of the process; even when it issues orders, they are usually, like those of a wise parent, just such as would have been obeyed even if they had not been given. This view may seem at first exaggerated, but the more our so-called volitions and their causes are examined, the more it is forced upon us. The part played by words in all this is complicated, and a potent source of confusions; I shall return to it later. For the present, I am still concerned with primitive desire, as it exists in man, but in the form in which man shows his affinity to his animal ancestors.

Conscious desire is made up partly of what is essential to desire, partly of beliefs as to what we want. It is important to be clear as to the part which does not consist of beliefs.

The primitive non-cognitive element in desire seems to be a push, not a pull, an impulsion away from the actual, rather than an attraction towards the ideal. Certain sensations and other mental occurrences have a property which we call discomfort; these cause such bodily movements as are likely to lead to their cessation. When the discomfort ceases, or even when it appreciably diminishes, we have sensations possessing a property which we call PLEASURE. Pleasurable sensations either stimulate no action at all, or at most stimulate such action as is likely to prolong them. I shall return shortly to the consideration of what discomfort and pleasure are in themselves; for the present, it is their connection with action and desire that concerns us. Abandoning momentarily the standpoint of behaviourism, we may presume that hungry animals experience sensations involving discomfort, and stimulating such movements as seem likely to bring them to the food which is outside the cages. When they have reached the food and eaten it, their discomfort ceases and their sensations become pleasurable. It SEEMS, mistakenly, as if the animals had had this situation in mind throughout, when in fact they have been continually pushed by discomfort. And when an animal is reflective, like some men, it comes to think that it had the final situation in mind throughout; sometimes it comes to know what situation will bring satisfaction, so that in fact the discomfort does bring the thought of what will allay it. Nevertheless the sensation involving discomfort remains the prime mover.

This brings us to the question of the nature of discomfort and pleasure. Since Kant it has been customary to recognize three great divisions of mental phenomena, which are typified by knowledge, desire and feeling, where "feeling" is u