The Influence of Darwin on Philosophy, and other essays in contemporary thought

by John Dewey

I

This means a specific case, a sample. Yet instances are proverbially dangerous—so naïvely and graciously may they beg the questions at issue. Our recourse is to an example so simple, so much on its face as to be as innocent as may be of assumptions. This case we shall gradually complicate, mindful at each step to state just what new elements are introduced. Let us suppose a smell, just a floating odor. This odor may be anchored by supposing that it moves to action; it starts changes that end in picking and enjoying a rose. This description is intended to apply to the course of events witnessed and recounted from without. What sort of a course must it be to constitute a knowledge, or to have somewhere within its career that which deserves this title? The smell, imprimis, is there; the movements that it excites are there; the final plucking and gratification are experienced. But, let us say, the smell is not the smell of the rose; the resulting change of the organism is not a sense of walking and reaching; the delicious finale is not the fulfilment of the movement, and, through that, of the original smell; “is not,” in each case meaning is “not experienced as” such. We may take, in short, these experiences in a brutely serial fashion. The smell, S, is replaced (and displaced) by a felt movement, K, this is replaced by the gratification, G. Viewed from without, as we are now regarding it, there is S-K-G. But from within, for itself, it is now S, now K, now G, and so on to the end of the chapter. Nowhere is there looking before and after; memory and anticipation are not born. Such an experience neither is, in whole or in part, a knowledge, nor does it exercise a cognitive function.

Here, however, we may be halted. If there is anything present in “consciousness” at all, we may be told (at least we constantly are so told) there must be knowledge of it as present—present, at all events, in “consciousness.” There is, so it is argued, knowledge at least of a simple apprehensive type, knowledge of the acquaintance order, knowledge that, even though not knowledge what. The smell, it is admitted, does not know about anything else, nor is anything known about the smell (the same thing, perhaps); but the smell is known, either by itself, or by the mind, or by some subject, some unwinking, unremitting eye. No, we must reply; there is no apprehension without some (however slight) context; no acquaintance which is not either recognition or expectation. Acquaintance is presence honored with an escort; presence is introduced as familiar, or an associate springs up to greet it. Acquaintance always implies a little friendliness; a trace of re-knowing, of anticipatory welcome or dread of the trait to follow.

This claim cannot be dismissed as trivial. If valid, it carries with it the distance between being and knowing: and the recognition of an element of mediation, that is, of art, in all knowledge. This disparity, this transcendence, is not something which holds of our knowledge, of finite knowledge, just marking the gap between our type of consciousness and some other with which we may contrast it after the manner of the agnostic or the transcendentalist (who hold so much property in joint ownership!), but exists because knowing is knowing, that way of bringing things to bear upon things which we call reflection—a manipulation of things experienced in the light one of another.

“Feeling,” I read in a recent article, “feeling is immediately acquainted with its own quality, with its own subjective being.”[8] How and whence this duplication in the inwards of feeling into feeling the knower and feeling the known? into feeling as being and feeling as acquaintance? Let us frankly deny such monsters. Feeling is its own quality; is its own specific (whence and why, once more, subjective?) being. If this statement be dogmatism, it is at least worth insistent declaration, were it only by way of counter-irritant to that other dogmatism which asserts that being in “consciousness” is always presence for or in knowledge. So let us repeat once more, that to be a smell (or anything else) is one thing, to be known as smell, another; to be a “feeling” one thing, to be known as a “feeling” another.[9] The first is thinghood; existence indubitable, direct; in this way all things are that are in “consciousness” at all.[10] The second is reflected being, things indicating and calling for other things—something offering the possibility of truth and hence of falsity. The first is genuine immediacy; the second is (in the instance discussed) a pseudo-immediacy, which in the same breath that it proclaims its immediacy smuggles in another term (and one which is unexperienced both in itself and in its relation) the subject or “consciousness,” to which the immediate is related.[11]

But we need not remain with dogmatic assertions. To be acquainted with a thing or with a person has a definite empirical meaning; we have only to call to mind what it is to be genuinely and empirically acquainted, to have done forever with this uncanny presence which, though bare and simple presence, is yet known, and thus is clothed upon and complicated. To be acquainted with a thing is to be assured (from the standpoint of the experience itself) that it is of such and such a character; that it will behave, if given an opportunity, in such and such a way; that the obviously and flagrantly present trait is associated with fellow traits that will show themselves, if the leadings of the present trait are followed out. To be acquainted is to anticipate to some extent, on the basis of prior experience. I am, say, barely acquainted with Mr. Smith: then I have no extended body of associated qualities along with those palpably present, but at least some one suggested trait occurs; his nose, his tone of voice, the place where I saw him, his calling in life, an interesting anecdote about him, etc. To be acquainted is to know what a thing is like in some particular. If one is acquainted with the smell of a flower it means that the smell is not just smell, but reminds one of some other experienced thing which stands in continuity with the smell. There is thus supplied a condition of control over or purchase upon what is present, the possibility of translating it into terms of some other trait not now sensibly present.

Let us return to our example. Let us suppose that S is not just displaced by K and then by G. Let us suppose it persists; and persists not as an unchanged S alongside K and G, nor yet as fused with them into a new further quale J. For in such events, we have only the type already considered and rejected. For an observer the new quale might be more complex, or fuller of meaning, than the original S, K, or G, but might not be experienced as complex. We might thus suppose a composite photograph which should suggest nothing of the complexity of its origin and structure. In this case we should have simply another picture.

But we may also suppose that the blur of the photograph suggests the superimposition of pictures and something of their character. Then we get another, and for our problem, much more fruitful kind of persistence. We will imagine that the final G assumes this form: Gratification-terminating-movement-induced-by-smell. The smell is still present; it has persisted. It is not present in its original form, but is represented with a quality, an office, that of having excited activity and thereby terminating its career in a certain quale of gratification. It is not S, but Σ; that is S with an increment of meaning due to maintenance and fulfilment through a process. S is no longer just smell, but smell which has excited and thereby secured.

Here we have a cognitive, but not a cognitional thing. In saying that the smell is finally experienced as meaning gratification (through intervening handling, seeing, etc.) and meaning it not in a hapless way, but in a fashion which operates to effect what is meant, we retrospectively attribute intellectual force and function to the smell—and this is what is signified by “cognitive.” Yet the smell is not cognitional, because it did not knowingly intend to mean this; but is found, after the event, to have meant it. Nor again is the final experience, the Σ or transformed S, a knowledge.

Here again the statement may be challenged. Those who agree with the denial that bare presence of a quale in “consciousness” constitutes acquaintance and simple apprehension, may now turn against us, saying that experience of fulfilment of meaning is just what we mean by knowledge, and this is just what the Σ of our illustration is. The point is fundamental. As the smell at first was presence or being, less than knowing, so the fulfilment is an experience that is more than knowing. Seeing and handling the flower, enjoying the full meaning of the smell as the odor of just this beautiful thing, is not knowledge because it is more than knowledge.

As this may seem dogmatic, let us suppose that the fulfilment, the realization, experience, is a knowledge. Then how shall it be distinguished from and yet classed with other things called knowledge, viz., reflective, discursive cognitions? Such knowledges are what they are precisely because they are not fulfilments, but intentions, aims, schemes, symbols of overt fulfilment. Knowledge, perceptual and conceptual, of a hunting dog is prerequisite in order that I may really hunt with the hounds. The hunting in turn may increase my knowledge of dogs and their ways. But the knowledge of the dog, qua knowledge, remains characteristically marked off from the use of that knowledge in the fulfilment experience, the hunt. The hunt is a realization of knowledge; it alone, if you please, verifies, validates, knowledge, or supplies tests of truth. The prior knowledge of the dog, was, if you wish, hypothetical, lacking in assurance or categorical certainty. The hunting, the fulfilling, realizing experience alone gives knowledge, because it alone completely assures; makes faith good in works.

Now there is and can be no objection to this definition of knowledge, provided it is consistently adhered to. One has as much right to identify knowledge with complete assurance, as I have to identify it with anything else. Considerable justification in the common use of language, in common sense, may be found for defining knowledge as complete assurance. But even upon this definition, the fulfilling experience is not, as such, complete assurance, and hence not a knowledge. Assurance, cognitive validation, and guaranteeship, follow from it, but are not coincident with its occurrence. It gives, but is not, assurance. The concrete construction of a story, the manipulation of a machine, the hunting with the dogs, is not, so far as it is fulfilment, a confirmation of meanings previously entertained as cognitional; that is, is not contemporaneously experienced as such. To think of prior schemes, symbols, meanings, as fulfilled in a subsequent experience, is reflectively to present in their relations to one another both the meanings and the experiences in which they are, as a matter of fact, embodied. This reflective attitude cannot be identical with the fulfilment experience itself; it occurs only in retrospect when the worth of the meanings, or cognitive ideas, is critically inspected in the light of their fulfilment; or it occurs as an interruption of the fulfilling experience. The hunter stops his hunting as a fulfilment to reflect that he made a mistake in his idea of his dog, or again, that his dog is everything he thought he was—that his notion of him is confirmed. Or, the man stops the actual construction of his machine and turns back upon his plan in correction or in admiring estimate of its value. The fulfilling experience is not of itself knowledge, then, even if we identify knowledge with fulness of assurance or guarantee. Moreover it gives, affords, assurance only in reference to a situation which we have not yet considered.[12]

Before the category of confirmation or refutation can be introduced, there must be something which means to mean something and which therefore can be guaranteed or nullified by the issue—and this is precisely what we have not as yet found. We must return to our instance and introduce a further complication. Let us suppose that the smell quale recurs at a later date, and that it recurs neither as the original S nor yet as the final Σ but as an S’ which is fated or charged with the sense of the possibility of a fulfilment like unto Σ. The S’ that recurs is aware of something else which it means, which it intends to effect through an operation incited by it and without which its own presence is abortive, and, so to say, unjustified, senseless. Now we have an experience which is cognitional, not merely cognitive; which is contemporaneously aware of meaning something beyond itself, instead of having this meaning ascribed by another at a later period. The odor knows the rose; the rose is known by the odor; and the import of each term is constituted by the relationship in which it stands to the other. That is, the import of the smell is the indicating and demanding relation which it sustains to the enjoyment of the rose as its fulfilling experience; while this enjoyment is just the content or definition of what the smell consciously meant, i.e., meant to mean. Both the thing meaning and the thing meant are elements in the same situation. Both are present, but both are not present in the same way. In fact, one is present as-not-present-in-the-same-way-in-which-the-other-is. It is present as something to be rendered present in the same way through the intervention of an operation. We must not balk at a purely verbal difficulty. It suggests a verbal inconsistency to speak of a thing present-as-absent. But all ideal contents, all aims (that is, things aimed at) are present in just such fashion. Things can be presented as absent, just as they can be presented as hard or soft, black or white, six inches or fifty rods away from the body. The assumption that an ideal content must be either totally absent, or else present in just the same fashion as it will be when it is realized, is not only dogmatic, but self-contradictory. The only way in which an ideal content can be experienced at all is to be presented as not-present-in-the-same-way in which something else is present, the latter kind of presence affording the standard or type of satisfactory presence. When present in the same way it ceases to be an ideal content. Not a contrast of bare existence over against non-existence, or of present consciousness over against reality out of present consciousness, but of a satisfactory with an unsatisfactory mode of presence makes the difference between the “really” and the “ideally” present.

In terms of our illustration, handling and enjoying the rose are present, but they are not present in the same way that the smell is present. They are present as going to be there in the same way, through an operation which the smell stands sponsor for. The situation is inherently an uneasy one—one in which everything hangs upon the performance of the operation indicated; upon the adequacy of movement as a connecting link, or real adjustment of the thing meaning and the thing meant. Generalizing from the instance, we get the following definition: An experience is a knowledge, if in its quale there is an experienced distinction and connection of two elements of the following sort: one means or intends the presence of the other in the same fashion in which itself is already present, while the other is that which, while not present in the same fashion, must become so present if the meaning or intention of its companion or yoke-fellow is to be fulfilled through the operation it sets up.