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Epistemology and methodology: main trends and ends

In short, though another person can perceive the physical manifestations the woman exhibits, such as facial grimaces and various sorts of behaviour, it seems that only she can have knowledge of the contents of her mind. If this assessment of the situation is correct, it follows that it is impossible for one person to know what is going on in another person's mind. One can conjecture that a person is experiencing a certain sensation, but one cannot, in a strict sense of the term, know it to be the case.

If this analysis is correct, one can conclude that each human being is inevitably and even in principle cut off from having knowledge of the mind of another. Most people, conditioned by the great advances of modern technology, believe that in principle there is nothing in the world of fact about which science cannot obtain knowledge. But the "other-minds problem" suggests the contrary--namely, that there is a whole domain of private human experience that is resistant to any sort of external inquiry. Thus, one is faced with a profound puzzle, one of whose implications is that there can never be a science of the human mind.

Implications.

These two problems resemble each other in certain ways and differ in others, but both have important implications for epistemology.

First, as the divergent perceptions about the stick indicate, things cannot just be, as they appear to be. People believe that the stick, which looks bent when it is in the water, is really straight, and they also believe that the stick, which looks straight when it is out of the water, is really straight. But, if the belief that the stick in water is really straight is correct, then it follows that the perception human beings have when they see the stick in water cannot be correct. That particular perception is misleading with respect to the real shape of the stick. Hence, one has to conclude that things are not always, as they appear to be.

It is possible to derive a similar conclusion with respect to the mind of another. A person can exhibit all the signs of being in pain, but he may not be. He may be pretending. On the basis of what can be observed, it cannot be known with certitude that he is or that he is not in pain. The way he appears to be may be misleading with respect to the way he actually is. Once again vision can be misleading.

Both problems thus force one to distinguish between the way things appear and the way they really are. This is the famous philosophical distinction between appearance and reality. But, once that distinction is drawn, profound difficulties arise about how to distinguish reality from mere appearance. As will be shown, innumerable theories have been presented by philosophers attempting to answer this question since time immemorial.

Second, there is the question of what is meant by "knowledge." People claim to know that the stick is really straight even when it is half-submerged in water. But, as indicated earlier, if this claim is correct, then knowledge cannot simply be identical with perception. For whatever theory about the nature of knowledge one develops, the theory cannot have as a consequence that knowing something to be the case can sometimes be mistaken or misleading.

Third, even if knowledge is not simply to be identified with perception, there nevertheless must be some important relationship between knowledge and perception. After all, how could one know that the stick is really straight unless under some conditions it looked straight? And sometimes a person who is in pain exhibits that pain by his behaviour; thus there are conditions that genuinely involve the behaviour of pain. But what are those conditions? It seems evident that the knowledge that a stick is straight or that one is in great pain must come from what is seen in certain circumstances: perception must somehow be a fundamental element in the knowledge human beings have. It is evident that one needs a theory to explain what the relationship is--and a theory of this sort, as the history of the subject all too well indicates, is extraordinarily difficult to develop.

The two problems also differ in certain respects. The problem of man's knowledge of the external world raises a unique difficulty that some of the best philosophical minds of the 20th century (among them, Bertrand Russell, H.H. Price, C.D. Broad, and G.E. Moore) spent their careers trying to solve. The perplexity arises with respect to the status of the entity one sees when one sees a bent stick in water. In such a case, there exists an entity--a bent stick in water--that one perceives and that appears to be exactly where the genuinely straight stick is. But clearly it cannot be; for the entity that exists exactly where the straight stick is is the stick itself, an entity that is not bent. Thus, the question arises as to what kind of a thing this bent-stick-in-water is and where it exists.