PDF Download Symbolism: Its Meaning and Effect (New Edition) (Barbour-Page Lectures, University of Virginia, 1927), by Alfred North Whitehead
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Whitehead's response to the epistemological challenges of Hume and Kant in its most vivid and direct form.
- Sales Rank: #404898 in Books
- Brand: Brand: Fordham University Press
- Published on: 1985-01-01
- Original language: English
- Number of items: 1
- Dimensions: 5.00" h x .40" w x 7.80" l, .20 pounds
- Binding: Paperback
- 88 pages
- Used Book in Good Condition
About the Author
Judith Jones teaches in the Philosophy Department at Fordham University. Alfred North Whitehead (February 1861-December 1947) was an English mathematician and philosopher.
Most helpful customer reviews
1 of 1 people found the following review helpful.
Effects of living and UNDERSTANDING a scientific revolution
By Roberto Rigolin Ferreira Lopes
We are in 1927, Whitehead is challenging Hume (1776) and Kant (1804) revisiting fundamental concepts around their reasoning frameworks. This is certainly an enormous intellectual effort. How he managed to do this? Being quite clever but also living and UNDERSTANDING the scientific revolution brought by the Relativity Theory (1916). This essay is the effect of his fresh reasoning and he dared to update the very foundations of western philosophy.
1 of 1 people found the following review helpful.
Interesting and significant
By Steen Christiansen
While not Whitehead's best work, his distinction between two modes of perception is groundbreaking and highly significant for anyone interested in aesthetics, art, and culture.
13 of 13 people found the following review helpful.
Symbol, meaning & transference
By Peter Uys
This is Whitehead's response to Hume and Kant's epistemological challenge. He begins by differentiating types of symbolism like algebra and language, and symbolism from sense-presentation to physical bodies as the most natural and widespread of all symbolic modes. The difference is that direct experience-based knowledge is infallible as opposed to symbolism that may induce actions, emotions and beliefs about things that are simply notions without those examples in reality which the symbolism leads one to presuppose. Whitehead pursues the thesis that symbolism is a key factor in the way we function as a result of direct knowledge.
The human mind functions symbolically when some components of its experience elicit consciousness, emotions and beliefs related to other components of its experience. The former cluster of components is the symbols whilst the latter constitutes the meaning of the symbols. 'Symbolic reference' is Whitehead's designation for the transference from symbol to meaning. Understanding the mind requires an explanation of how we can truly know, how we can err, and how we can distinguish truth from error. These necessitate that we distinguish the type of mentation which yields immediate acquaintance with fact from that which is only trustworthy by reason of its meeting certain criteria provided by the first type.
Whitehead calls the first 'Direct Recognition' and the second 'Symbolic Reference,' illustrating that all human symbolism may be reduced to trains of symbolic reference which finally connect percepts in alternative modes of direct recognition. He claims that no components of experience are only symbols or only meanings. Examples of the inversion of symbol & meaning abound in language. A word is a symbol that can be either written or spoken. Sometimes a written word may suggest the corresponding spoken word and its sound may suggest a meaning. In such a case, the written word is a symbol and its meaning is the spoken word, and the spoken word is a symbol and its meaning is the dictionary definition of the word, spoken or written.
Often, however, the written word effects its purpose without the intervention of the spoken. In this case the written directly symbolizes the dictionary meaning. Otherwise the written suggests both the spoken word as well as the meaning whilst the symbolic reference is made more definite by additional reference of the spoken word to the same meaning. The author's analysis of poetry reveals that in the use of language there's a double symbolic reference: from things to words by the speaker and from words to things by the listener.
Immediate perception of the contemporary external world is defined as `presentational immediacy' which explains why contemporary events are relevant to each other whilst simultaneously preserving mutual independence. This relevance amid independence is the peculiar character of contemporaneousness. The universe discloses itself as a community of things, real in the same sense that we are. Abstraction expresses nature's mode of interaction and isn't merely mental. The other purely perceptive mode of experience he calls 'causal efficacy'.
Symbolic reference must be explained before conceptual analysis, although there's a strong interaction between them. Conceptual analysis as third mode of experience introduces components that are analyzable into actual things of the real world and abstract attributes, qualities and relations. By symbolic reference the various actualities disclosed by the two modes of pure perception are either identified or correlated together as interrelated elements. Thus the result of symbolic reference is what the actual world is for us: that datum that produces feelings, emotions, actions and finally the topic for conscious recognition when conceptual analysis comes into play. Most of our perception is due to the enhanced subtlety arising from concurrent conceptual analysis. And no conscious knowledge exists without conceptual analysis.
Whitehead points out that Hume views time as pure succession. But it is the derivation of one state from another. Time in the concrete is the conformation of state to state, later to earlier; pure succession is an abstraction from the irreversible relationship of settled past to derivative present. The notion of succession reflects that of colour. There's no mere colour but always a particular colour like green or blue; there's no pure succession but always some particular relational aspect in which the states succeed each other. He concludes that Hume's doctrine is great philosophy but not common sense as it fails the test of obvious verification.
Kantians admit that causal efficacy is a factor in the phenomenal world but deny that it belongs to the data presupposed in perception; it resorts instead to our ways of thinking about data. The phenomenal world, as in consciousness, is a complex of coherent judgments, framed according to fixed categories of thought, and with a content constituted by given data organized according to fixed forms of intuition. This Kantian doctrine accepts Hume's naïve presupposition of `simple occurrence' for the data, being the assumption of `simple location,' by applying it to space as well as time.
Humeans & Kantians have diverse, but allied, objections to the notion of any direct perception of causal efficacy. Both schools find 'causal efficacy' to be an importation into the data, of a way of thinking or judging about those data. One school calls it a habit of thought; the other a category of thought. The logical difficulties attending the direct perception of causal efficacy have been shown to depend on the assumption that time is merely the generic notion of pure succession. This is an example of the Fallacy of Misplaced Concreteness.
The final chapter explores the dynamics of symbolism which inheres in the very texture of society. By means of its elaborate system of symbolic transference humanity draws on the past to enter the future. But each symbolic transfer may involve an arbitrary imputation that is dangerous. As a community evolves, rules need revision. The art of a free society consists primarily in the maintenance of the symbolic code and secondly in bold revision to ensure that the code serves the purposes of enlightened reason. Societies which fail to combine reverence to their symbols with freedom of revision either explode into anarchy or stagnate and regress under the burdens of the past.
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