In “Change Your Brain” parts 1, 2 and 3, I tried to recommend books that had a positive effect on my behavior. Glancing back over recent posts I’ve noticed a shift in my thinking, and it stands to reason that the book I just finished contributed to that change in a major way.
We can’t know exactly why we are the way we are. Since each of our ‘minds’ arise out of the darkness of unconscious processes, it stands to reason that we should look toward the unconscious when we need a tune-up. Discovering our unconscious assumptions and bringing them into consciousness allows us to shed light on the processes that guide our minds.
The following book might have made me a little more sane.
The book’s full title is Science & Sanity: An Introduction to Non-Aristotelian Systems. This is the foundational text for the branch of study called General Semantics. Its claims rest on the fact that language and science are forms of human behavior. If our behaviors and interpretations of reality are not accurate to the facts of the world, our evaluations, and therefore our future behaviors, will result in harmful shocks, delusions, failures, etc. We use science to communicate facts to one another. These facts offer dependable models. But in our communication and even our thinking, unconscious assumptions can deform the information and leave us with models that are false to the facts of the world. If these unconscious assumptions aren’t remedied, our species will become less sane.
So why pick on Aristotle? Briefly, this work is an attempt to recondition the Western mind. Because Aristotle had the last word on philosophy before the Dark Ages, his theories went untouched for centuries and have become engrained in most Western culture. Though Science and Sanity was published in 1933, we still have a long way to go.
Aristotle inherited the primitive language of his day. The language was formed by cultures that did not have the benefits of rigorous analysis. He inherited a mythologized interpretation of reality, a worldview that explained phenomena in anthropomorphic terms without the checks and balances of science. Aristotle used the language of his day to express the laws of “logic”, thus introducing primitive unconscious assumptions about the world to future generations. World events halted the progress of philosophy after Aristotle and his works became canonized. Simply because he was the last word in reason for hundreds of years, his philosophy took deep root in the Western mind.
Aristotle’s assumption of properties in objects and his use of subject-predicate language take the brunt of Korzybski’s criticism. Words are words and things are things and never the two shall meet. No word can ever “be” the thing it describes. When I claim “Mark is lazy”, I overstep empirical means by ascribing to Mark some property of laziness which I have not looked for scientifically. In truth, all I have is my empirical observations of Mark’s behavior. To say “Mark acts lazy” is more accurate to the known facts and describes the world as a dynamic process.
I know this seems like nitpicking, but subject-predicate reasoning leads to unjustified inferences about the world and in extreme cases can lead us to completely false assumptions. Most pernicious is the fact that these assumptions usually go unchecked because they happen unconsciously.
Next on the chopping block is Aristotle’s law of the excluded middle. This is the claim that a thing, A, is either true, or it’s negation, not A, is true, and nothing else is possible. This thought pattern oversimplifies observations in the worst way. Korzybski’s revision encourages a revolt from this two-valued logic to an infinite-valued logic. A person can be wholly inside a house, wholly outside a house, or partially inside and partially outside to any conceivable degree.
Another major consideration is the elimination of elementalism in language. Elementalism describes the breaking down of concepts into constituent elements that cannot exist outside of the whole. Most famously, Newton broke down our reality into ‘space’ and ‘time’ and this verbal trick led countless scientists on the search for the properties of ‘space’ and ‘time’ which led to failure, of course, since there are no such observable things as ‘space’ or ‘time’. Einstein proved that they are inseparable. When we verbally separate them, we must make sure this separation remains on the verbal level. Words are not things.
Another example is the linguistic dichotomy formed between ‘mind’ and ‘body’, two aspects of a whole that cannot exist independently. A man who researches the properties of ‘mind’ while disregarding ‘body’ does himself a disservice because the properties of ‘mind’ involve the ‘body’, and vice versa, to varying degrees. Entities work as-a-whole, and should be analyzed and spoken of as such.
The harm of Aristotlian systems is that they look for The Truth as opposed to a truth. Science and future humanity need languages that correspond to observable phenomena that operate within a context and as-a-whole. Accurate descriptions lead to accurate models of the world, and accurate models lead to sanity. As you might tell from the description so far, the aims of Science & Sanity reach far and deep and aim to completely reformulate many of the thinking-habits of Western culture.
But it doesn’t stop there. You’ll learn about colloidal chemistry, the dynamic gradient, differential calculus, Euclid and Riemann, Einstein and Minkowski, and why nothing truly happens “simultaneously” with anything else. This vast, multidisciplinary approach gives a philosophical and technical basis for using language in clear, unmistakable ways.
Science and Sanity claims that knowledge and language are only accurate when their structure matches the structure of the world. If we rely on words, and the definitions of those words are other words, concrete meaning retreats from us. The true test for a scientifically sound language, according to Korzybski, is that the language matches the structure of the world it represents. More far-reaching still is his insistence that structure is the only true content of knowledge.
Korzybski believes that mathematics most perfectly matches the structure of the world as well as our nervous systems, therefore acting as our most perfect bridge of communication. Since our linguistic processes must make instantaneous assessments of a dynamic world, differential calculus offers an analogy by its ability to provide us with empirically accurate snapshots of processes.
Overall, the work means to enhance our “consciousness of abstracting”, to keep us mindful of the world around us, to differentiate between our observations through lower order nervous centers (sense input) and our higher order abstractions (language, mental models, etc.). “Consciousness of abstracting” offers an scholastic approach to mindfulness, and means to keep us from confusing orders of abstraction. The attempt is to bring scientific clarity to human thought.
While there are large swathes of the book that are quite technical, mathematical and daunting, the underlying principles remain easy to understand (though I should admit that I was somewhat primed for it by Robert Anton Wilson). Chapter to chapter, the exposition is powerful and comprehensive through its nearly 800 pages.
I recommend this book for scientists, linguists, philosophers, and people with time to read.