Essays in Experimental Logic ,Chapter VI: Some Stages of Logical Thought by John Dewey is part of HackerNoon’s Book Blog Post series. - hackernoonbooks experimentallogic
The man in the street, when asked what he thinks about a certain matter, often replies that he does not think at all; he knows. The suggestion is that thinking is a case of active uncertainty set over against conviction or unquestioning assurance. When he adds that he does not have to think, but knows, the further implication is that thinking, when needed, leads to knowledge; that its purpose or object is to secure stable equilibrium.
In the first stage of the journey, beliefs are treated as something fixed and static. To those who are using them they are simply another kind of fact. They are used to settle doubts, but the doubts are treated as arising quite outside the ideas themselves. Nothing is further from recognition than that ideas themselves are open to doubt, or need criticism and revision.
The point that is of special interest to us here, however, is that these ideas are taken as fixed and unquestionable, and that the cases to which they are to apply are regarded as in themselves equally fixed. So far as concerns the attitude of those who employ this sort of ideas, the doubt is simply as to what idea should be in a particular case.
In recognizing, however, that fixation of intellectual content is a precondition of effective action, we must not overlook the modification that comes with the advance of thinking into more critical forms. At the outset fixity is taken as the rightful possession of the ideas themselves; it belongs to them and is their "essence.
The modern point of view, while condemning sophistry, yet often agrees with it in limiting the reflective attitude as such to self-involution and self-conceit. From Bacon down, the appeal is to observation, to attention to facts, to concern with the external world. The sole genuine guaranty of truth is taken to be appeal to facts, and thinking as such is something different.
We are familiar enough with the theory that the Socratic universal, the Platonic idea, was generated by an ignorant transformation of psychological abstractions into self-existent entities. To insist upon this as the key to the Socratic logic is mere caricature. The objectivity of the universal stood for the sense of something decisive and controlling in all reflection, which otherwise is just manipulation of personal prejudices.
It would be going too far to claim that the regard for the authority of the church, of the fathers, of the Scriptures, of ancient writers, of Aristotle himself, socharacteristic of the Middle Ages, was the direct outcome of this presupposition of truths fixed and unquestionable in themselves. But the logical connection is sure. The supply of absolute premises that Aristotle was able to proffer was scant.
Hence the fourth stage—covering what is popularly known as inductive and empirical science. Thought takes the form of inference instead of proof. Proof, as we have already seen, is accepting or rejecting a given proposition on the ground of its connection or lack of connection with some otherproposition conceded or established. But inference does not terminate in any given proposition; it is after precisely those not given. It wants more facts, different facts.
To illustrate these matters in detail would be to write the history of every modern science. The interest in multiplying phenomena, in increasing the area of facts, in developing new distinctions of quantity, structure, and form, is obviously characteristic of modern science. But we do not always heed its logical significance—that it makes thinking to consist in the extension and control of contact with new material so as to lead regularly to the development of new experience.
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