The Mind and the Brain. Alfred Binet
afar in pursuit of objects in order to know or to modify them.
Before going further, we must make our terminology more precise. We have just seen the necessity of drawing a distinction between the sensations of which we are conscious and the unknown cause which produces these sensations by acting on our nervous systems. This exciting cause I have several times termed, in order to be understood, the external object. But under the name of external object are currently designated groups of sensations, such as those which make up for us a chair, a tree, an animal, or any kind of body. I see a dog pass in the street. I call this dog an external object; but, as this dog is formed, for me who am looking at it, of my sensations, and as these sensations are states of my nervous centres, it happens that the term external object has two meanings. Sometimes it designates our sensations; at another, the exciting cause of our sensations. To avoid all confusion we will call this exciting cause, which is unknown to us, the X of matter.
It is, however, not entirely unknown, for we at least know two facts with regard to it. We know, first, that this X exists, and in the second place, that its image must not be sought in the sensations it excites in us. How can we doubt, we say, that it exists? The same external observation proves to us at once that there exists an object distinct from our nerves, and that our nerves separate us from it. I insist on this point, for the reason that some authors, after having unreservedly admitted that our knowledge is confined to sensations, have subsequently been hard put to it to demonstrate the reality of the excitant distinct from the sensations.6 Of this we need no demonstration, and the testimony of our senses suffices. We have seen the excitant, and it is like a friend who should pass before us in disguise so well costumed and made up that we can attribute to his real self nothing of what we see of him, but yet we know that it is he.
And, in fact, let us remember what it is that we have argued upon—viz. on an observation. I look at my hand, and I see an object approaching it which gives me a sensation of feeling. I at first say that this object is an excitant. It is pointed out to me that I am in error. This object, which appears to me outside my nervous system, is composed, I am told, of sensations. Be it so, I have the right to answer; but if all that I perceive is sensation, my nervous system itself is a sensation; if it is only that, it is no longer an intermediary between the excitant and myself, and it is the fact that we perceive things as they are. For it to be possible to prove that I perceive, not the object, but that tertium quid which is sensation, it has to be admitted that the nervous system is a reality external to sensation and that objects which assume, in relation to it, the rôle of excitants and of which we perceive the existence, are likewise realities external to sensation.
This is what is demonstrated by abstract reasoning, and this reasoning is further supported by a common-sense argument. The outer world cannot be summarised in a few nervous systems suspended like spiders in empty space. The existence of a nervous system implies that of a body in which it is lodged. This body must have complicated organs; its limbs presuppose the soil on which the animal rests, its lungs the existence of oxygen vivifying its blood, its digestive tube, aliments which it digests and assimilates to its substance, and so on. We may indeed admit that this outer world is not, in itself, exactly as we perceive it; but we are compelled to recognise that it exists by the same right as the nervous system, in order to put it in its proper place.
The second fact of observation is that the sensations we feel do not give us the true image of the material X which produces them. The modification made in our substance by this force X does not necessarily resemble in its nature the nature of that force. This is an assertion opposed to our natural opinions, and must consequently be demonstrated. It is generally proved by the experiments which reveal what is called "the law of the specific energy of the nerves." This is an important law in physiology discovered by Müller two centuries ago, and consequences of a philosophical order are attached to it. The facts on which this law is based are these. It is observed that, if the sensory nerves are agitated by an excitant which remains constant, the sensations received by the patient differ according to the nerve affected. Thus, the terminals of an electric current applied to the ball of the eye give the sensation of a small luminous spark; to the auditory apparatus, the current causes a crackling sound; to the hand, the sensation of a shock; to the tongue, a metallic flavour. Conversely, excitants wholly different, but affecting the same nerve, give similar sensations; whether a ray of light is projected into the eye, or the eyeball be excited by the pressure of a finger; whether an electric current is directed into the eye, or, by a surgical operation, the optic nerve is severed by a bistoury, the effect is always the same, in the sense that the patient always receives a sensation of light. To sum up, in addition to the natural excitant of our sensory nerves, there are two which can produce the same sensory effects, that is to say, the mechanical and the electrical excitants. Whence it has been concluded that the peculiar nature of the sensation felt depends much less on the nature of the excitant producing it than on that of the sensory organ which collects it, the nerve which propagates it, or the centre which receives it. It would perhaps be going a little too far to affirm that the external object has no kind of resemblance to the sensations it gives us. It is safer to say that we are ignorant of the degree in which the two resemble or differ from each other.
On thinking it over, it will be found that this contains a very great mystery, for this power of distinction (specificité) of our nerves is not connected with any detail observable in their structure. It is very probably the receiving centres which are specific. It is owing to them and to their mechanism that we ought to feel, from the same excitant, a sensation of sound or one of colour, that is to say, impressions which appear, when compared, as the most different in the world. Now, so far as we can make out, the histological structure of our auditory centre is the same as that of our visual centre. Both are a collection of cells diverse in form, multipolar, and maintained by a conjunctive pellicule (stroma). The structure of the fibres and cells varies slightly in the motor and sensory regions, but no means have yet been discovered of perceiving a settled difference between the nerve-cells of the optic centre and those of the auditory centre. There should be a difference, as our mind demands it; but our eye fails to note it.
Let us suppose, however, that to-morrow, or several centuries hence, an improved technique should show us a material difference between the visual and the auditory neurone. There is no absurdity in this supposition; it is a possible discovery, since it is of the order of material facts. Such a discovery, however, would lead us very far, for what terribly complicates this problem is that we cannot directly know the structure of our nervous system. Though close to us, though, so to speak, inside us, it is not known to us otherwise than is the object we hold in our hands, the ground we tread, or the landscape which forms our horizon.
For us it is but a sensation, a real sensation when we observe it in the dissection of an animal, or the autopsy of one of our own kind; an imaginary and transposed sensation, when we are studying anatomy by means of an anatomical chart; but still a sensation. It is by the intermediary of our nervous system that we have to perceive and imagine what a nervous system is like; consequently we are ignorant as to the modification impressed on our perceptions and imaginations by this intermediary, the nature of which we are unable to grasp.
Therefore, when we attempt to understand the inmost nature of the outer world, we stand before it as before absolute darkness. There probably exists in nature, outside of ourselves, neither colour, odour, force, resistance, space, nor anything that we know as sensation. Light is produced by the excitement of the optic nerve, and it shines only in our brain; as to the excitement itself, there is nothing to prove that it is luminous; outside of us is profound darkness, or even worse, since darkness is the correlation of light. In the same way, all the sonorous excitements which assail us, the creakings of machines, the sounds of nature, the words and cries of our fellows are produced by excitements of our acoustic nerve; it is in our brain that noise is produced, outside there reigns a dead silence. The same may be said of all our other senses.
Not one of our senses, absolutely none, is the revealer of external reality. From this point of view there is no higher and no lower sense. The sensations of sight, apparently so objective and so searching, no more take us out of ourselves than do the sensations of taste which are localised in the tongue.
In short, our nervous system, which enables us to communicate with objects, prevents us, on the other
Thus, the perplexity in which John Stuart Mill finds himself is very curious. Having admitted unreservedly that our knowledge is confined to sensations, he is powerless to set up a reality outside this, and acknowledges that the principle of causality cannot legitimately be used to prove that our sensations have a cause which is not a sensation, because this principle cannot be applied outside the world of phenomena.