Mr. analogy and a priori probability can alone guide us. Spencer assumes that the fusion must come to pass in the mental world, and that the physical processes get through air and ear, auditory nerve and medulla, lower brain and hemispheres, without their number being reduced. Figure 25, on the previous page, will make the point clear. Let the line a-b represent the threshold of consciousness then everything drawn below that line will symbolize a physical process, everything above it will mean a fact of mind. Let the crosses stand for the physical blows, the circles for the events in successively higher orders of nervecells, and the horizontal marks for the facts of feeling. Spencer's argument implies that each order of cells transmits just as many impulses as it receives to the cells above it; so that if the blows come at the rate of 20,000 in a second the cortical cells discharge at the same rate, and one unit of feeling corresponds to each one of the 20,000 discharges. Then, and only then, does 'integration' occur, by the 20,000 units of feeling 'compounding with themselves' into the 'continuous state of consciousness' represented by the short line at the top of the figure. Now such an interpretation as this flies in the face of physical analogy, no less than of logical intelligibility. Consider physical analogy first. A pendulum may be deflected by a single blow, and swing back. Will it swing back the more often the more we multiply the blows? No; for if they rain upon the pendulum too fast, it will not swing at all but remain deflected in a sensibly stationary state. In other words, increasing the cause numerically need not equally increase numerically the effect. Blow through a tube: you get a certain musical note; and increasing the blowing increases for a certain time the loudness of the note. Will this be true indefinitely? No; for when a certain force is reached, the note, instead of growing louder, suddenly disappears and is replaced by its higher octave. Turn on the gas slightly and light it: you get a tiny flame. Turn on more gas, and the breadth of the flame increases. Will this relation increase indefinitely? No, again; for at a certain moment up shoots the flame into a ragged streamer and begins to hiss. Send slowly through the nerve of a frog's gastrocnemius muscle a suc cession of galvanic shocks: you get a succession of twitches. Increasing the number of shocks does not increase the twitching; on the contrary, it stops it, and we have the muscle in the apparently stationary state of contraction called tetanus. This last fact is the true analogue of what must happen between the nerve-cell and the sensory fibre. It is certain that cells are more inert than fibres, and that rapid vibrations in the latter can only arouse relatively simple processes or states in the former. The higher cells may have even a slower rate of explosion than the lower, and so the twenty thousand supposed blows of the outer air may be 'integrated' in the cortex into a very small number of cell-discharges in a second. This other diagram will serve to contrast this supposition with Spencer's. In Fig. 26 all 'integration' occurs below the threshold of consciousness. The frequency of cell-events becomes more and more reduced as we approach the cells to which feeling is most directly attached, until at last we come to a condition of things symbolized by the larger ellipse, which may be taken to stand for some rather massive and slow process of tension and discharge in the cortical centres, to which, as a whole, the feeling of musical tone symbolized by the line at the top of the diagram simply and totally corresponds. It is as if a long file One second of time. of men were to start one after *The compounding of colors may be dealt with in an identical way. Helmholtz has shown that if green light and red light fall simultaneously on the retina, we see the color yellow. The mind-stuff theory would interpret this as a case where the feeling green and the feeling red 'com. · On this supposition there are no unperceived units of mind-stuff preceding and composing the full consciousness. The latter is itself an immediate psychic fact and bears an immediate relation to the neural state which is its unconditional accompaniment. Did each neural shock give rise to its own psychic shock, and the psychic shocks then combine, it would be impossible to understand why severing one part of the central nervous system from another should break up the integrity of the consciousness. The cut has nothing to do with the psychic world. The atoms of mind-stuff ought to float off from the nerve-matter on either side of it, and come together over it and fuse, just as well as if it had not been made. We know, however, that they do not; that severance of the paths of conduction between a man's left auditory centre or optical centre and the rest of his cortex will sever all communication between the words which he hears or sees written and the rest of his ideas. Moreover, if feelings can mix into a tertium quid, why do we not take a feeling of greenness and a feeling of redness, and make a feeling of yellowness out of them? Why has optics neglected the open road to truth, and wasted centuries in disputing about theories of color-composition which two minutes of introspection would have settled forever?* We cannot mix feelings as such, though we may mix the objects we feel, and from their mixture get new feelings. We cannot even (as we shall later see) have two feelings in our mind at once. At most we can compare together objects previously presented to us in distinct feelings; but then we find each object stubbornly maintaining bine' into the tertium quid of feeling, yellow. What really occurs is no doubt that a third kind of nerve-process is set up when the combined lights impinge on the retina,―not simply the process of red plus the process of green, but something quite different from both or either. Of course, then, there are no feelings, either of red or of green, present to the mind at all; but the feeling of yellow which is there, answers as directly to the nerveprocess which momentarily then exists, as the feelings of green and red would answer to their respective nerve-processes did the latter happen to be taking place. * Cf. Mill's Logic, book vi. chap. IV. § 3. its separate identity before consciousness, whatever the verdict of the comparison may be.* SELF-COMPOUNDING OF MENTAL FACTS IS INADMISSIBLE. But there is a still more fatal objection to the theory of mental units 'compounding with themselves' or 'integrating.' It is logically unintelligible; it leaves out the essential feature of all the combinations' we actually know. All the combinations' which we actually know are EFFECTS, wrought by the units said to be combined,' UPON SOME ENTITY Without this feature of a medium OTHER THAN THEMSELVES. or vehicle, the notion of combination has no sense. "A multitude of contractile units, by joint action, and by being all connected, for instance, with a single tendon, will pull at the same, and will bring about a dynamical effect which is undoubtedly the resultant of their combined individual energies. . . . On the whole, tendons are to muscular fibres, and bones are to tendons, combining recipients of mechanical energies. A medium of composition is indispensable to the summation of energies. To realize the complete dependence of mechanical resultants on a combining substratum, one may fancy for a moment all the individually contracting muscular elements severed from their attachments. They might then still be capable of contracting with the same energy as before, yet no co-operative result would be accomplished. The medium of dynamical combination would be wanting. The multiple energies, singly exerted on no common recipient, would lose themselves on entirely isolated and disconnected efforts."† In other words, no possible number of entities (call them as you like, whether forces, material particles, or mental elements) can sum themselves together. Each remains, in the sum, what it always was; and the sum itself exists only for a bystander who happens to overlook the units and to 64 * I find in my students an almost invincible tendency to think that we can immediately perceive that feelings do combine. What!" they say, "is not the taste of lemonade composed of that of lemon plus that of sugar?" This is taking the combining of objects for that of feelings. The physical lemonade contains both the lemon and the sugar, but its taste does not contain their tastes, for if there are any two things which are certainly not present in the taste of lemonade, those are the lemon-sour on the one hand and the sugar-sweet on the other. These tastes are absent utterly. The entirely new taste which is present resembles, it is true, both those tastes; but in Chapter XIII we shall see that resemblance can not always be held to involve partial identity. + E. Montgomery, in 'Mind,' v. 18-19. See also pp. 24-5. apprehend the sum as such; or else it exists in the shape of some other effect on an entity external to the sum itself. Let it not be objected that H, and O combine of themselves into water,' and thenceforward exhibit new properties. They do not. The water' is just the old atoms in the new position, H-O-H; the 'new properties' are just their combined effects, when in this position, upon external media, such as our sense-organs and the various reagents on which water may exert its properties and be known. 66 Aggregations are organized wholes only when they behave as such in the presence of other things. A statue is an aggregation of particles of marble; but as such it has no unity. For the spectator it is one; in itself it is an aggregate; just as, to the consciousness of an ant crawling over it, it may again appear a mere aggregate. No summing up of parts can make an unity of a mass of discrete constituents, unless this unity exist for some other subject, not for the mass itself."* Just so, in the parallelogram of forces, the 'forces' themselves do not combine into the diagonal resultant; a body is needed on which they may impinge, to exhibit their resultant effect. No more do musical sounds combine per se into concords or discords. Concord and discord are names for their combined effects on that external medium, the ear. * J. Royce, Mind,' vi. p. 376. Lotze has set forth the truth of this law more clearly and copiously than any other writer. Unfortunately he is too lengthy to quote. See his Microcosmus, bk. II. ch. 1. § 5; Metaphysik, §§ 242, 260; Outlines of Metaphysics, part II. chap. 1. §§ 3, 4, 5. Compare also Reid's Intellectual Powers, essay v, chap. III ad fin.; Bowne's Metaphysics, pp. 361-76; St. J. Mivart: Nature and Thought, pp. 98-101; E. Gurney: 'Monism,' in 'Mind,' vı. 153; and the article by Prof. Royce, just quoted, on 'Mind-stuff and Reality.' In defence of the mind-stuff view, see W. K. Clifford: 'Mind,' III. 57 (reprinted in his 'Lectures and Essays,' II. 71); G. T. Fechner, Psychophysik, Bd. II. cap. XLV; H. Taine: on Intelligence, bk. III; E. Haeckel. 'Zellseelen u. Seelenzellen' in Gesammelte pop. Vorträge, Bd. 1. p. 143; W. S. Duncan Conscious Matter, passim, H. Zöllner: Natur d. Cometen, pp. 320 ff. Alfred Barratt: Physical Ethic' and 'Physical Metempiric,' passim; J. Soury: 'Hylozoismus,' in 'Kosmos,' V. Jahrg., Heft x. p. 241; A. Main: 'Mind,' 1. 292, 431, 566; гг. 129, 402; Id. Revue Philos., II. 86, 88, 419; III. 51, 502; 1v. 402; F. W. Frankland: 'Mind,' vI. 116; Whittaker: 'Mind,' vi. 498 (historical); Morton Prince: The Nature of Mind and Human Automatism (1885); A. Riehl: Der philosophische Kriticismus, Bd. II. Theil 2, 2ter Abschnitt, 2tes Cap. (1887). The clearest of all these statements is, as far as it goes, that of Prince. |