Essays in Experimental Logic

Part 1

On P. 435, there are four instances of "2" in brackets. {2} indicates a subscript 2. ^{2} indicates a superscript 2.

Remaining transcriber's notes are at the end of the text.]

ESSAYS IN EXPERIMENTAL LOGIC

JOHN DEWEY

THE UNIVERSITY OF CHICAGO PRESS CHICAGO, ILLINOIS

COPYRIGHT 1916 BY THE UNIVERSITY OF CHICAGO

All Rights Reserved

Published June 1916 Second Impression May 1918 Third Impression October 1920

Composed and Printed By The University of Chicago Press Chicago, Illinois, U.S.A.

PREFATORY NOTE

In 1903 a volume was published by the University of Chicago Press, entitled Studies in Logical Theory, as a part of the "Decennial Publications" of the University. The volume contained contributions by Drs. Thompson (now Mrs. Woolley), McLennan, Ashley, Gore, Heidel, Stuart, and Moore, in addition to four essays by the present writer who was also general editor of the volume. The edition of the Studies being recently exhausted, the Director of the Press suggested that my own essays be reprinted, together with other studies of mine in the same field. The various contributors to the original volume cordially gave assent, and the present volume is the outcome. Chaps. ii-v, inclusive, represent (with editorial revisions, mostly omissions) the essays taken from the old volume. The first and introductory chapter has been especially written for the volume. The other essays are in part reprinted and in part rewritten, with additions, from various contributions to philosophical periodicals. I should like to point out that the essay on "Some Stages of Logical Thought" antedates the essays taken from the volume of Studies, having been published in 1900; the other essays have been written since then. I should also like to point out that the essays in their psychological phases are written from the standpoint of what is now termed a behavioristic psychology, though some of them antedate the use of that term as a descriptive epithet.

J. D. COLUMBIA UNIVERSITY April 3, 1916

TABLE OF CONTENTS

PAGE

I. INTRODUCTION 1

II. THE RELATIONSHIP OF THOUGHT AND ITS SUBJECT-MATTER 75

III. THE ANTECEDENTS AND STIMULI OF THINKING 103

IV. DATA AND MEANINGS 136

V. THE OBJECTS OF THOUGHT 157

VI. SOME STAGES OF LOGICAL THOUGHT 183

VII. THE LOGICAL CHARACTER OF IDEAS 220

VIII. THE CONTROL OF IDEAS BY FACTS 230

IX. NAÏVE REALISM VS. PRESENTATIVE REALISM 250

X. EPISTEMOLOGICAL REALISM: THE ALLEGED UBIQUITY OF THE KNOWLEDGE RELATION 264

XI. THE EXISTENCE OF THE WORLD AS A LOGICAL PROBLEM 281

XII. WHAT PRAGMATISM MEANS BY PRACTICAL 303

XIII. AN ADDED NOTE AS TO THE "PRACTICAL" 330

XIV. THE LOGIC OF JUDGMENTS OF PRACTICE 335

Part 2

Index 443

INTRODUCTION

The key to understanding the doctrine of the essays which are herewith reprinted lies in the passages regarding the temporal development of experience. Setting out from a conviction (more current at the time when the essays were written than it now is) that knowledge implies judgment (and hence, thinking) the essays try to show (1) that such terms as "thinking," "reflection," "judgment" denote inquiries or the results of inquiry, and (2) that inquiry occupies an intermediate and mediating place in the development of an experience. If this be granted, it follows at once that a philosophical discussion of the distinctions and relations which figure most largely in logical theories depends upon a proper placing of them in their temporal context; and that in default of such placing we are prone to transfer the traits of the subject-matter of one phase to that of another--with a confusing outcome.

1. An intermediary stage for knowledge (that is, for knowledge comprising reflection and having a distinctively intellectual quality) implies a prior stage of a different kind, a kind variously characterized in the essays as social, affectional, technological, aesthetic, etc. It may most easily be described from a negative point of view: it is a type of experience which cannot be called a knowledge experience without doing violence to the term "knowledge" and to experience. It may contain knowledge resulting from prior inquiries; it may include thinking within itself; but not so that they dominate the situation and give it its peculiar flavor. Positively, anyone recognizes the difference between an experience of quenching thirst where the perception of water is a mere incident, and an experience of water where knowledge of what water is, is the controlling interest; or between the enjoyment of social converse among friends and a study deliberately made of the character of one of the participants; between aesthetic appreciation of a picture and an examination of it by a connoisseur to establish the artist, or by a dealer who has a commercial interest in determining its probable selling value. The distinction between the two types of experience is evident to anyone who will take the trouble to recall what he does most of the time when not engaged in meditation or inquiry.

But since one does not think about knowledge except when he is thinking, except, that is, when the intellectual or cognitional interest is dominant, the professional philosopher is only too prone to think of all experiences as if they were of the type he is specially engaged in, and hence unconsciously or intentionally to project its traits into experiences to which they are alien. Unless he takes the simple precaution of holding before his mind contrasting experiences like those just mentioned, he generally forms a habit of supposing that no qualities or things at all are present in experience except as objects of some kind of apprehension or awareness. Overlooking, and afterward denying, that things and qualities are present to most men most of the time as things and qualities in situations of prizing and aversion, of seeking and finding, of converse, enjoyment and suffering, of production and employment, of manipulation and destruction, he thinks of things as either totally absent from experience or else there as objects of "consciousness" or knowing. This habit is a tribute to the importance of reflection and of the knowledge which accrues from it. But a discussion of knowledge perverted at the outset by such a misconception is not likely to proceed prosperously.

All this is not to deny that some element of reflection or inference may be required in any situation to which the term "experience" is applicable in any way which contrasts with, say, the "experience" of an oyster or a growing bean vine. Men experience illness. What they experience is certainly something very different from an object of apprehension, yet it is quite possible that what makes an illness into a conscious experience is precisely the intellectual elements which intervene--a certain taking of some things as representative of other things. My thesis about the primary character of non-reflectional experience is not intended to preclude this hypothesis--which appears to me a highly plausible one. But it is indispensable to note that, even in such cases, the intellectual element is set in a context which is non-cognitive and which holds within it in suspense a vast complex of other qualities and things that in the experience itself are objects of esteem or aversion, of decision, of use, of suffering, of endeavor and revolt, not of knowledge. When, in a subsequent reflective experience, we look back and find these things and qualities (quales would be a better word, or values, if the latter word were not so open to misconstruction), we are only too prone to suppose that they were then what they are now--objects of a cognitive regard, themes of an intellectual gesture. Hence, the erroneous conclusion that things are either just out of experience, or else are (more or less badly) known objects.

In any case the best way to study the character of those cognitional factors which are merely incidental in so many of our experiences is to study them in the type of experience where they are most prominent, where they dominate; where knowing, in short, is the prime concern. Such study will also, by a reflex reference, throw into greater relief the contrasted characteristic traits of the non-reflectional types of experience. In such contrast the significant traits of the latter are seen to be internal organization: (1) the factors and qualities hang together; there is a great variety of them but they are saturated with a pervasive quality. Being ill with the grippe is an experience which includes an immense diversity of factors, but none the less is the one qualitatively unique experience which it is. Philosophers in their exclusively intellectual preoccupation with analytic knowing are only too much given to overlooking the primary import of the term "thing": namely, res, an affair, an occupation, a "cause"; something which is similar to having the grippe, or conducting a political campaign, or getting rid of an overstock of canned tomatoes, or going to school, or paying attention to a young woman:--in short, just what is meant in non-philosophic discourse by "an experience." Noting things only as if they were objects--that is, objects of knowledge--continuity is rendered a mystery; qualitative, pervasive unity is too often regarded as a subjective state injected into an object which does not possess it, as a mental "construct," or else as a trait of being to be attained to only by recourse to some curious organ of knowledge termed intuition. In like fashion, organization is thought of as the achieved outcome of a highly scientific knowledge, or as the result of transcendental rational synthesis, or as a fiction superinduced by association, upon elements each of which in its own right "is a separate existence." One advantage of an excursion by one who philosophizes upon knowledge into primary non-reflectional experience is that the excursion serves to remind him that every empirical situation has its own organization of a direct, non-logical character.

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