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Individuals: An Essay in Descriptive Metaphysics, by P. F. Strawson
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- Published on: 1974
- Binding: Paperback
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THE ANALYTIC PHILOSOPHER LOOKS AT “PERSONS,” AND AT MATERIAL BODIES
By Steven H Propp
Peter Frederick Strawson (1919 -2006) was an English philosopher who taught at the University of Oxford (Magdalen College) from 1968 until his retirement in 1987.
[NOTE: page numbers below refer to a 263-page paperback edition.]
He wrote in the Preface to this 1959 book, “This book is based on lectures which were originally given in Oxford University in 1954-1955 and were later used as material for a seminar in Duke University, N. Carolina in 1955-1956. He wrote in the Introduction, Metaphysics has been often revisionary, and less often descriptive. Descriptive metaphysics is content to describe the actual structure of our thought about the world, revisionary metaphysics is concerned to produce a better structure… This book is… an essay in descriptive metaphysics… It seemed to me natural to divide the book into two parts. The first part aims at establishing the central position which material bodies and persons occupy among particulars in general. It shows that, in our conceptual scheme as it is, particulars of these two categories are the basic or fundamental particulars, that the concepts of other types of particular must be seen as secondary in relation to the concepts of these. In the second part of the book the aim is to establish and explain the connection between the idea of a particular in general and that of an object of reference of logical subject.”
He states, “I have in in mind… a very central thought: viz. that it is a necessary condition of one’s ascribing states of consciousness, experiences, to oneself, in the way one does, that one should also ascribe them, or be prepared to ascribe them, to others who are not oneself.” (Pg. 94) He continues, “To put it briefly. One can ascribe states of consciousness to oneself only if one can ascribe them to others. One can ascribe them to others only if one can identify other subjects of experience. And one cannot identify others if one can identify them ONLY as subjects of experience, possessors of states of consciousness.” (Pg. 96)
He admits, “These remarks are not intended to suggest how the ‘problem of other minds’ could be solved, or our beliefs about others given a general philosophical ‘justification.’ I have already argued that such a ‘solution’ or ‘justification’ is impossible, that the demand for it cannot be coherently stated.” (Pg. 109)
He says of the possibility of a “disembodied” survival of the individual, “At the limit of attenuation there is, from the point of view of his survival as an individual, no difference between the continuance of experience and its cessation. Disembodied survival, on such terms as these, may well seem unattractive. No doubt it is for this reason that the orthodox have wisely insisted on the resurrection of the body.” (Pg. 113)
He argues, “Roughly speaking, the primary conceptual scheme must be one which puts people in the world. A conceptual scheme which, instead, puts a world in each person must be, at least, a secondary product. For all these reasons taken together I shall not allow for either spatial or temporal entities cannot allow for particulars at all. An ontology which could be taken seriously only by God is not to count to count as a possible ontology.” (Pg. 124)
He summarizes, “The identifying introduction of either a particular or a universal into discourse entails knowing what particular or what universal is meant, or intended to be introduced, by the introducing expression. Knowing what particular is meant entails knowing, of sometimes… learning, from the introducing expression used, some empirical fact which suffices to identify that particular, other than the fact that it is the particular currently being introduced. But knowing what universal is meant does no in the same way entail knowing any empirical fact: it merely entails knowing the language.” (Pg. 189)
He concludes, “At the beginning of this book, I was concerned to bring out the central position held among particulars by material bodies. They appeared as the basic particulars from the point of view of identification. Later I added… the category of persons. The admission of this category as primitive and underived appeared as a necessary condition of our membership of a non-solipsistic world… it appears that a central place among particulars must be accorded to material bodies and to persons. These must be the primary particulars. In the latter part of the book… I found that particulars held a central position among logical subjects because the particular was the paradigm of a logical subject… we obtain, perhaps, a rational account of the central position of materials bodies and persons among individuals, i.e. among things in general. I noticed also… the close connection between the idea of an individual in the logical sense, and the idea of existence, of what exists; so perhaps may even be said to have found some reason in the idea that persons and material bodies are what primarily exist… So if metaphysics is the finding of reasons, good, bad or indifferent, for what we believe on instinct, then this has been metaphysics.” (Pg. 256-257)
This book will be of great interest to those studying contemporary analytic philosophy.
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