Your Mind and How to Use It Part 11

IV. _Circular Reasoning._--In this form of fallacy the person reasoning or arguing endeavors to explain or prove a thing by itself or its own terms. For instance: (1) The Whig party is honest because it advocates honest principles; (2) the Whig principles are honest because they are advocated by an honest party. A common form of this fallacy in its phase of sophistry is the use of synonyms in such a manner that they seem to express more than the original conception, whereas they are really but other terms for the same thing. An historic example of circular reasoning is the following: (1) The Church of England is the true Church, because it was established by G.o.d; (2) it must have been established by G.o.d, because it is the true Church. This form of sophistry is most effective when employed in long arguments in which it is difficult to detect it.

V. _Begging the Question._--This fallacy arises from the use of a false premise, or at least of a premise the truth of which is not admitted by the opponent. It may be stated, simply, as "_the unwarranted a.s.sumption of a premise, generally the major premise_." Many persons in public life argue in this way. They boldly a.s.sert an unwarranted premise, and then proceed to argue logically from it. The result is confusing to the average person, for, the steps of the reasoning being logical, it seems as if the argument is sound, the fact of the unwarranted premise being overlooked. The person using this form of sophistry proceeds on Aaron Burr's theory of truth being "that which is boldly a.s.serted and plausibly maintained."

Bulwer makes one of his characters mention a particularly atrocious form of this fallacy (although an amusing one) in the following words: "Whenever you are about to utter something astonishingly false, always begin with: 'It is an acknowledged fact,' etc. Sir Robert Filmer was a master of this manner of writing. Thus with what a solemn face that great man attempted to cheat. He would say: '_It is a truth undeniable_ that there cannot be any mult.i.tude of men whatsoever, either great or small, etc., but that in the same mult.i.tude there is one man among them _that in nature hath a right to be King of all the rest--as being the next heir of Adam_!'"

Look carefully for the major premise of propositions advanced in argument, spoken or written. Be sure that the person making the proposition is not "begging the question" by _the unwarranted a.s.sumption of the premise_.

GENERAL RULE OF INFERENCE.

Hyslop says concerning valid inferences and fallacious ones: "We cannot infer _anything_ we please from any premises we please. We must conform to certain definite rules or principles. Any violation of them will be a fallacy. There are two simple rules which should not be violated: (1) _The subject-matter in the conclusion should be of the same general kind as in the premises_; (2) _the facts const.i.tuting the premises must be accepted and must not be fict.i.tious_." A close observance of these rules will result in the detection and avoidance of the princ.i.p.al forms of fallacious reasoning and sophistry.

SOPHISTICAL ARGUMENTS.

There are a number of tricky practices resorted to by persons in argument, that are fallacious in intent and result, which we do not consider here in detail as they scarcely belong to the particular subject of this book. A brief mention, however, may be permitted in the interest of general information. Here are the princ.i.p.al ones:--

(1) Arguing that a proposition is correct because the opponent cannot prove the contrary. The fallacy is seen when we realize that the statement, "The moon is made of green cheese," is not proved because we cannot prove the contrary. No amount of failure to _disprove_ a proposition really _proves_ it; and no amount of failure to _prove_ a proposition really _disproves_ it. As a general rule, the burden of proof rests upon the person stating the proposition, and his opponent is not called upon to disprove it or else have it considered proved. The old cry of "You cannot _prove_ that it is _not_ so" is based upon a fallacious conception.

(2) Abuse of the opponent, his party, or his cause. This is no real argument or reasoning. It is akin to proving a point by beating the opponent over the head.

(3) Arguing that an opponent does not live up to his principles is no argument against the principles he advocates. A man may advocate the principle of temperance and yet drink to excess. This simply proves that he preaches better than he practices; but the truth of the principle of temperance is not affected in any way thereby. The proof of this is that he may change his practices; and it cannot be held that the change of his personal habits improves or changes the nature of the principle.

(4) Argument of authority is not based on logic. Authority is valuable when really worthy, and merely as corroboration or adding weight; but it is not logical argument. The _reasons_ of the authority alone const.i.tute a real argument. The abuse of this form of argument is shown, in the above reference to "begging the question," in the quotation from Bulwer.

(5) Appeal to prejudice or public opinion is not a valid argument, for public opinion is frequently wrong and prejudice is often unwarranted.

And, at the best, they "have nothing to do with the case" from the standpoint of logic. The abuse of testimony and claimed evidence is also worthy of examination, but we cannot go into the subject here.

FALLACIES OF PREJUDICE.

But perhaps the most dangerous of all fallacies in the search for truth on the part of the most of us are those which arise from the following:--

(1) The tendency to reason from what we feel and wish to be true, rather than from the actual facts of the case, which causes us unconsciously to a.s.sume the mental att.i.tude of "if the facts agree with our likes and pet theories, all is well; if they do not, so much the worse for the facts."

(2) The tendency in all of us to perceive only the facts that agree with our theories and to ignore the others. We find that for which we seek, and overlook that which does not interest us. Our discoveries follow our interest, and our interest follows our desires and beliefs.

The intelligent man or woman realizes these tendencies of human nature and endeavors to avoid them in his or her own reasoning, but is keenly conscious of them in the arguments and reasoning of others. A failure to observe and guard one's self against these tendencies results in bigotry, intolerance, narrowness, and intellectual astigmatism.

CHAPTER XXIX.

The Will.

The activities of the will comprise the third great cla.s.s of mental processes. Psychologists always have differed greatly in their conception of just what const.i.tutes these activities. Even to-day it is difficult to obtain a dictionary definition of the will that agrees with the best opinion on the subject. The dictionaries adhere to the old cla.s.sification and conception which regarded the will as "that faculty of the mind or soul by which it chooses or decides." But with the growth of the idea that the will acts according to the strongest motive, and that the motive is supplied by the average struck between the desires of the moment, under the supervision of the intellect, the conception of will as the choosing and deciding faculty is pa.s.sing from favor. In the place of the older conception has come the newer one which holds that the will is primarily concerned with _action_.

It is difficult to place the will in the category of mental processes.

But it is generally agreed that it abides in the very center of the mental being, and is closely a.s.sociated with what is called the ego, or self. The will seems to have at least three general phases, viz.: (1) The phase of desire, (2) the phase of deliberation or choice, and (3) the phase of expression in action. In order to understand the will, it is necessary to consider each of these three phases of its activities.

(1). DESIRE.

The first phase of will, which is called "desire," is in itself somewhat complex. On its lower side it touches, and, in fact, blends into, feeling and emotion. Its center consists of a state of _tension_, akin to that of a coiled spring or a cat crouching ready for a spring. On its higher side it touches, penetrates, and blends into the other phases of the will which we have mentioned.

Desire is defined as "a feeling, emotion, or excitement of the mind directed toward the attainment, enjoyment, or possession of some object from which pleasure, profit, or gratification is expected." Halleck gives us the following excellent conception of the moving spirit of desire: "_Desire has for its object something which will bring pleasure or get rid of pain, immediate or remote, for the individual or for some one in whom he is interested. Aversion, or a striving away from something, is merely the negative aspect of desire._"

In Halleck's statement, above quoted, we have the explanation of the part played by the intellect in the activities of will. The intellect is able to perceive the relations between present action and future results, and is able to point the way toward the suppression of some desires in order that other and better ones may be manifested. It also serves its purposes in regulating the "striking of the average" between conflicting desires. Without the intervention of the intellect, the temporary desire of the moment would invariably be acted upon without regard to future results or consequences to one's self and others. It also serves to point out the course of action calculated to give the most satisfactory expression of the desire.

While it is a fact that the action of will depends almost entirely upon the motive force of desire, it is likewise true that desire may be created, regulated, suppressed, and even killed by the action of the will. The will, by giving or refusing attention to a certain cla.s.s of desires, may either cause them to grow and wax strong, or else die and fade away. It must be remembered, however, that this use of the will itself springs from another set of desires or feelings.

Desire is aroused by feelings or emotions rising from the subconscious planes of the mind and seeking expression and manifestation. We have considered the nature of the feelings and emotions in previous chapters, which should be read in connection with the present one. It should be remembered that the feeling or emotional side of desire arises from either inherited race memories existing as instincts, or from the memory of the past experiences of the individual. In some cases the feeling first manifests in a vague unrest caused by subconscious promptings and excitement. Then the imagination pictures the object of the feeling, or certain memory images connected with it, and the desire thus manifests on the plane of consciousness.

The entrance of the desire feeling into consciousness is accompanied by that peculiar _tension_ which marks the second phase of desire. This tension, when sufficiently strong, pa.s.ses into the third phase of desire, or that in which desire blends into will action. Desire in this stage makes a demand upon will for expression and action. From mere feeling, and tension of feeling, it becomes _a call to action_. But before expression and action are given to it, the second phase of will must manifest at least for a moment; this second phase is that known as deliberation, or the weighing and balancing of desires.

(2). DELIBERATION.

The second phase of will, known as deliberation, is more than the purely intellectual process which the term would indicate. The intellect plays an important part, it is true, but there is also an almost instinctive and automatic _weighing and balancing of desires_. There is seldom only one desire presenting its claims upon the will at any particular moment.

It is true that occasionally there arises an emotional desire of such dominant power and strength that it crowds out every other claimant at the bar of deliberation. But such instances are rare, and as a rule there are a host of rival claimants, each insisting upon its rights in the matter at issue. In the man of weak or undeveloped and untrained intellect, the struggle is usually little more than a brief combat between several desires, in which _the strongest at the moment wins_.

But with the development of intellect new factors arise and new forces are felt. Moreover, the more complex one's emotional nature, and the greater the development of the higher forms of feeling, the more intense is the struggle of deliberation or the fight of the desires.

We see, in Halleck's definition, that desire has not only the object of "bringing pleasure or getting rid of pain" for the individual, but that the additional element of the welfare of "some one in whom he is interested" is added, which element is often the deciding factor. This element, of course, arises from the development and cultivation of one's emotional nature. In the same way we also see that it is not merely the _immediate_ welfare of one's self or those in whom one is interested that speaks before the bar, but also the more _remote_ welfare. This consideration of future welfare depends upon the intellect and cultivated imagination under its control. Moreover, the trained intellect is able to discover possible greater satisfaction in some course of action other than in the one prompted by the clamoring desire of the moment. This explains why the judgment and action of an intelligent man, as a rule, are far different from those of the unintelligent one; and also why a man of culture tends toward different action from that of the uncultured; and likewise, why the man of broad sympathies and high ideals acts in a different way from one of the opposite type. But the principle is ever the same--the feelings manifest in desire, the greatest ultimate satisfaction apparent at the moment is sought, and the strongest set of desires wins the day.

Halleck's comment on this point is interesting. He says: "Desire is not always proportional to the idea of one's own selfish pleasure. Many persons, after forming an idea of the vast amount of earthly distress, desire to relieve it, and the desire goes out in action, as the benevolent societies in every city testify. Here the individual pleasure is none the less, but it is secondary, coming from the pleasure of others. The desire of the _near_ often raises a stronger desire than the _remote_. A child frequently prefers a thing immediately if it is only one tenth as good as something he might have a year hence. A student often desires more the leisure of to-day than the success of future years. Though admonished to study, he wastes his time and thus loses incomparably greater future pleasure when he is tossed to the rear in the struggle for existence."

The result of this weighing and balancing of the desire is, or should be, _decision and choice_, which then pa.s.ses into action. But many persons seem unable to "make up their own mind," and require a push or urge from without before they will act. Others decide, without proper use of the intellect, upon what they call "impulse," but which is merely impatience. Some are like the fabled donkey which starved to death when placed at an equal distance between two equally attractive haystacks and was unable to decide towards which to move. Others follow the example of Jeppe, in the comedy, who, when given a coin with which to buy a piece of soap for his wife, stood on the corner deliberating whether to obey orders or to buy a drink with the money. He wants the drink, but realizes that his wife will beat him if he returns without the soap. "My stomach says drink; my back says soap," says Jeppe. "But," finally he remarks, "is not a man's stomach more to him than his back? Yes, says I."

The final decision depends upon the striking a balance between the desires,--the weighing of desire for and desire against,--desire for this and desire for something else. The strength of the several desires depends upon nearness and present interest arising from attention, as applied to the feelings and emotions arising from heredity, environment, experience, and education, which const.i.tute character; and also upon the degree of intellectual clearness and power in forming correct judgments between the desires.

It must be remembered, however, that the intellect appears not as an opponent of the principle of the satisfaction of desire, but merely as an instrument of the ego in determining which course of action will result in the greatest ultimate satisfaction, direct or indirect, present or future. For, _at the last, every individual acts so as to bring himself the greatest satisfaction, immediate or future, direct or indirect, either personal or through the welfare of others, as this may appear to him at the particular moment of deliberation_. We always act in the direction of that which will greater "content our spirit." This will be found to be the spirit of all decisions, although the motive is often hidden and difficult to find even by the individual himself, many of the strongest motives having their origin in the subconscious planes of mentality.

(3). ACTION.

The third and final phase of will is that known as action--the act of volition by which the desire-idea is expressed in physical or mental activity. The old conception of the will held that the decisive phase of the will was its characteristic and final phase, ignoring the fact that the very essence or spirit of will is bound up with _action_. Even those familiar with the newer conception frequently a.s.sume that the act of decision is the final phase of will, ignoring the fact that we frequently _decide_ to do a thing and yet may never carry out the intention and decision. The act of willing is not complete unless action is expressed. There must be the manifestation of the motor element or phase of will, else the will process is incomplete.

A weakness of this last phase of will affects the entire will and renders its processes ineffective. The world is filled with persons who are able to _decide_ what is best to do, and what should be done, but who never actually _act_ upon the decision. The few persons who promptly follow up the decision with vigorous action are those who accomplish the world's work. Without the full manifestation of this third phase of will the other two phases are useless.

TYPES OF WILL.

So far we have considered merely the highest type of will--that which is accompanied by conscious deliberation, in which the intellect takes an active part. In this process, not only do the conflicting feelings push themselves forward with opposing claims for recognition, but the intellect is active in examining the case and offering valuable testimony as to the comparative merits of the various claimants and the effect of certain courses of action upon the individual. There are, however, several lower forms of will manifestation which we should briefly consider in pa.s.sing.

_Reflex Action._--The will is moved to action by the reflex activities of the nervous system which have been mentioned in the earlier chapters of this book. In this general type we find unconscious reflex action, such as that manifested when a sleeper is touched and moves away, or when the frog's leg twitches when the nerve end is excited. We also find conscious reflex action, such as that manifested by the winking of the eye, or the performance of habitual physical motion, such as the movement in walking, operating the sewing machine or typewriter, playing the piano, etc.