Essays in Popular Philosophy: Top Essays

William James

Nov 2015 · Top Essays Book 8 · 谷月社

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At most of our American Colleges there are Clubs formed by the students devoted to particular branches of learning; and these clubs have the laudable custom of inviting once or twice a year some maturer scholar to address them, the occasion often being made a public one. I have from time to time accepted such invitations, and afterwards had my discourse printed in one or other of the Reviews. It has seemed to me that these addresses might now be worthy of collection in a volume, as they shed explanatory light upon each other, and taken together express a tolerably definite philosophic attitude in a very untechnical way.

Were I obliged to give a short name to the attitude in question, I should call it that of radical empiricism, in spite of the fact that such brief nicknames are nowhere more misleading than in philosophy. I say 'empiricism,' because it is contented to regard its most assured conclusions concerning matters of fact as hypotheses liable to modification in the course of future experience; and I say 'radical,' because it treats the doctrine of monism itself as an hypothesis, and, unlike so much of the half-way empiricism that is current under the name of positivism or agnosticism or scientific naturalism, it does not dogmatically affirm monism as something with which all experience has got to square. The difference between monism and pluralism is perhaps the most pregnant of all the differences in philosophy. Primâ facie the world is a pluralism; as we find it, its unity seems to be that of any collection; and our higher thinking consists chiefly of an effort to redeem it from that first crude form. Postulating more unity than the first experiences yield, we also discover more. But absolute unity, in spite of brilliant dashes in its direction, still remains undiscovered, still remains a Grenzbegriff. "Ever not quite" must be the rationalistic philosopher's last confession concerning it. After all that reason can do has been done, there still remains the opacity of the finite facts as merely given, with most of their peculiarities mutually unmediated and unexplained. To the very last, there are the various 'points of view' which the philosopher must distinguish in discussing the world; and what is inwardly clear from one point remains a bare externality and datum to the other. The negative, the alogical, is never wholly banished. Something—"call it fate, chance, freedom, spontaneity, the devil, what you will"—is still wrong and other and outside and unincluded, from your point of view, even though you be the greatest of philosophers.

 

About the author

William James (January 11, 1842 – August 26, 1910) was an American philosopher and psychologist who was also trained as a physician. The first educator to offer a psychology course in the United States, James was one of the leading thinkers of the late nineteenth century and is believed by many to be one of the most influential philosophers the United States has ever produced, while others have labelled him the "Father of American psychology". Along with Charles Sanders Peirce and John Dewey, he is considered to be one of the major figures associated with the philosophical school known as pragmatism, and is also cited as one of the founders of functional psychology. A Review of General Psychology survey, published in 2002, ranked James as the 14th most cited psychologist of the 20th century. He also developed the philosophical perspective known as radical empiricism. James' work has influenced intellectuals such as Émile Durkheim, W. E. B. Du Bois, Edmund Husserl, Bertrand Russell, Ludwig Wittgenstein, Hilary Putnam, and Richard Rorty, and has even influenced Presidents, such as Jimmy Carter.