With the clarity that James deemed obligatory, Some Problems of Philosophy outlines his theory of perception. The early chapters expose the defects of intellectualism and monism and the advantages of empiricism and pluralism. The novelty that enters into concrete perceptual experience, and that is disallowed by the rationalizing intellect, suggests exciting possibilities. Denied any absolute truth in an ever-changing world, privy to only a piece of the truth at any given moment, the individual can, with faith and good will, ...
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With the clarity that James deemed obligatory, Some Problems of Philosophy outlines his theory of perception. The early chapters expose the defects of intellectualism and monism and the advantages of empiricism and pluralism. The novelty that enters into concrete perceptual experience, and that is disallowed by the rationalizing intellect, suggests exciting possibilities. Denied any absolute truth in an ever-changing world, privy to only a piece of the truth at any given moment, the individual can, with faith and good will, help create order out of chaos. Some Problems in Philosophy, published posthumously, represents an important advance in William James's thought.
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Throughout his life, William James had the ambition to write a book presenting his philosophy in systematic form. He alluded to this goal repeatedly in his published books of philosophy, particularly the "Varieties of Religious Experience." But, as was the "Varieties", James other philosophical works such as "Pragmatism" and "A Pluralistic Universe" consisted of lectures while "The Meaning of Truth" consisted of a collection of essays, most of which had earlier been published separately.
Late in his life, James tried to realize his project of giving an exposition of his philosophy in his final book, "Some Problems of Philosophy" which is aptly subtitled "A Beginning of an Introduction to Philosophy". James began writing this book in 1909, but illness slowed and ultimately stopped his work well before it could be completed. Before his death in 1911, James authorized the publication of what he had written with the note: "Say that I hoped by it to round out my system, which now is too much like an arch built only on one side."
The book James left is a mixture, with some sections that are suitable for a beginner in philosophy and with other sections that are highly technical. The book is of interest because James clearly wanted to integrate the two primary philosophical ideas developed in his earlier works: pragmatism and radical empiricism.
James introduces pragmatism in chapter IV of "Some Problems in Philosophy" in discussing the relationship between perceptual and conceptual knowledge, where he states that "the pragmatic rule is that the meaning of a concept may always be found, if not in some sensible particular which it directly designates, then in some particular difference in the course of human experience which its being true will make." In evaluating the truth of falsity of a concept, for James, the important consideration is the use of the concept and the difference it makes in understanding experience. If the concept is of no use, it is likely empty. James developed his theory of pragmatism at length in his books "Pragmatism" and "The Meaning of Truth."
James introduces his discussion of radical empiricism, or pluralism, in chapter V of "Some Problems of Philosophy" titled "Precept and Concept -- The Abuse of Concepts." Pluralism became increasingly important to James as he developed his philosophy and in a work such as "A Pluralistic Universe" it greatly overshadows pragmatism and may be inconsistent with it. James argues against monism and rationalism, finding them "forever inadequate to the fullness of the reality to be known." He maintains that concepts, while useful in understanding reality for specific purposes, ultimately distort and limit its nature. Reality for James is found in the experiential flow -- the stream of consciousness of immediate experience -- rather than in any conceptual system engrafted upon it. His teaching on this point was heavily influenced by the French philosopher Henri Bergson, and it also bears similarity to the phenomenology of Edmund Husserl.
In the remainder of "Some Problems of Philosophy", James expounds upon the significance of his radical empiricism, as he explores problems of causation, chance, and activity. The rationalistic, scientific universe is, for James, a deterministic, fatalistic universe which leaves no room for creativity or for growth. Interestingly, James's discussion of these issues includes some rather technical treatments of the mathematical philosophy being developed by Bertrand Russell and others. James argues that causation, as explained by Hume and Kant, is a conceptual overlay on experience which does not explain causation as an activity analogous to human will. He suggests, as he did in "A Pluralistic Universe" a theory of panpsychism, to explain the nature of causation and free activity. He alludes to the problem of relating the activity of the will to the physiological activity of the brain (the "mind-body" problem) but, unfortunately, at this point the book abruptly ends. The book closes with a brief appendix "Faith and the Right to Believe" drawn from the concluding chapter of "A Pluralistic Universe" and alluding to James's early essay "The Will to Believe".
"Some Problems of Philosophy" does not succeed in becoming the systematic exposition of his thought that James hoped it would be. I don't think it adequately integrates pragmatism and radical empiricism. On James's own account, its treatment of both doctrines is sketchy. But the book is well worth reading for its hints of the direction in which James's thought was going. Thus, this book will be of most interest to those readers with a good grasp of James's thought as developed in the "Varieties", "Pragmatism", "A Pluralistic Universe" and the essays.
