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Empiricism
From Wikipedia, the free encyclopedia
In philosophy, empiricism is a theory of knowledge which asserts that knowledge arises from experience. Empiricism is one of several competing views about how we know things, part of the branch of philosophy called epistemology, or "theory of knowledge". Empiricism emphasizes the role of experience and evidence, especially sensory perception, in the formation of ideas, while discounting the notion of innate ideas (except in so far as these might be inferred from empirical reasoning, as in the case of genetic predisposition).[1]
In the philosophy of science, empiricism emphasizes those aspects of scientific knowledge that are closely related to evidence, especially as discovered in experiments. It is a fundamental part of the scientific method that all hypotheses and theories must be tested against observations of the natural world, rather than resting solely on a priori reasoning, intuition, or revelation. Hence, science is considered to be methodologically empirical in nature.
The term "empiricism" has a dual etymology. It comes from the Greek word εμπειρισμός, the Latin translation of which is experientia, from which we derive the word experience. It also derives from a more specific classical Greek and Roman usage of empiric, referring to a physician whose skill derives from practical experience as opposed to instruction in theory.[2]
Philosophical usage
The term "empirical" was originally used to refer to certain ancient Greek practitioners of medicine who rejected adherence to the dogmatic doctrines of the day, preferring instead to rely on the observation of phenomena as perceived in experience.[2] The notion of tabula rasa ("clean slate" or "blank tablet") dates back to Aristotle, and was developed into an elaborate theory by Avicenna[3] and demonstrated as a thought experiment by Ibn Tufail.[4] The doctrine of empiricism was later explicitly formulated by John Locke in the 17th century. He argued that the mind is a tabula rasa (Locke used the words "white paper") on which experiences leave their marks. Such empiricism denies that humans have innate ideas or that anything is knowable without reference to experience.
According to the empiricist view, for any knowledge to be properly inferred or deduced, it is to be gained ultimately from one's sense-based experience.[5] As a historical matter, philosophical empiricism is commonly contrasted with the philosophical school of thought known as "rationalism" which, in very broad terms, asserts that much knowledge is attributable to reason independently of the senses. However, this contrast is today considered to be an extreme oversimplification of the issues involved, because the main continental rationalists (Descartes, Spinoza and Leibniz) were also advocates of the empirical "scientific method" of their day. Furthermore, Locke, for his part, held that some knowledge (e.g. knowledge of God's existence) could be arrived at through intuition and reasoning alone.
Some important philosophers commonly associated with empiricism include Aristotle, Alhazen, Avicenna, Ibn Tufail, Francis Bacon, Thomas Hobbes, John Locke, George Berkeley, David Hume, John Stuart Mill, Gilles Deleuze and Felix Guattari.
Scientific usage
A central concept in science and the scientific method is that all evidence must be empirical, or empirically based, that is, dependent on evidence that is observable by the senses. It is differentiated from the philosophic usage of empiricism by the use of the adjective "empirical" or the adverb "empirically". Empirical is used in conjunction with both the natural and social sciences, and refers to the use of working hypotheses that are testable using observation or experiment. In this sense of the word, scientific statements are subject to and derived from our experiences or observations.
In a second sense "empirical" in science and statistics may be synonymous with "experimental". In this sense, an empirical result is an experimental observation. The term semi-empirical is sometimes used to describe theoretical methods which make use of basic axioms, established scientific laws, and previous experimental results in order to engage in reasoned model building and theoretical inquiry.
History
Early empiricism
Aristotle writes of the unscribed tablet, or tabula rasa, in his treatise Περι Ψυχης (De Anima or On the Soul).
What the mind thinks must be in it in the same sense as letters are on a tablet (grammateion) which bears no actual writing (grammenon); this is just what happens in the case of the mind. (Aristotle, On the Soul, 3.4.430a1).
Besides some arguments by the Stoics and Peripatetics, the Aristotelian notion of the mind as a blank slate went much unnoticed for more than 1000 years.
In the 11th century, the theory of tabula rasa was developed more clearly by the Persian philosopher and physician, Ibn Sina (known as "Avicenna" in the Western world). He argued that the "human intellect at birth is rather like a tabula rasa, a pure potentiality that is actualized through education and comes to know" and that knowledge is attained through "empirical familiarity with objects in this world from which one abstracts universal concepts" which is developed through a "syllogistic method of reasoning; observations lead to propositional statements, which when compounded lead to further abstract concepts." He further argued that the intellect itself "possesses levels of development from the material intellect (al-‘aql al-hayulani), that potentiality that can acquire knowledge to the active intellect (al-‘aql al-fa‘il), the state of the human intellect in conjunction with the perfect source of knowledge."[3]
In the 12th century, the Andalusian-Arabian philosopher and novelist Ibn Tufail (known as "Abubacer" or "Ebn Tophail" in the West) demonstrated the theory of tabula rasa as a thought experiment through his Arabic philosophical novel, Hayy ibn Yaqdhan, in which he depicted the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island, through experience alone. The Latin translation of his philosophical novel, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding.[4]
In the 13th century, St. Thomas Aquinas brought the Aristotelian and Avicennian notions to the forefront of Christian thought. These notions sharply contrasted with the previously held Platonic notions of the human mind as an entity that pre-existed somewhere in the heavens, before being sent down to join a body here on Earth (see Plato's Phaedo and Apology, as well as others). St. Bonaventure (also 13th century) was one of Aquinas' fiercest intellectual opponents, offering some of the strongest arguments towards the Platonic idea of the mind.
In the early 17th century, the Polish alchemist and philosopher Michał Sędziwój, who died four years after John Locke was born, asserted in one of his treatises that "experience is the sole teacher of truth".[6]
British empiricism
Earlier concepts of the existence of "innate ideas" were the subject of debate between the Continental rationalists and the British empiricists in the 17th century through the late 18th century. John Locke, George Berkeley, and David Hume were the primary exponents of empiricism.
Responding to the continental "rationalism" most prominently defended by René Descartes (a type of philosophical approach which should not be confused with rationalism generally), John Locke (1632-1704), writing in the late 17th century, in his An Essay Concerning Human Understanding (1689), proposed a very influential view wherein the only knowledge humans can have is a posteriori, i.e., based upon experience. Locke is famously attributed with holding the proposition that the human mind is a tabula rasa, a "blank tablet," in Locke's words "white paper," on which is written the experiences derived from sense impressions as a person's life proceeds. There are two sources of our ideas: sensation and reflection. In both cases, a distinction is made between simple and complex ideas. The former are unanalysable, and are broken down into primary and secondary qualities. Complex ideas are those which combine simple ones and are divided into substances, modes and relations. According to Locke, our knowledge of things is a perception of ideas that are in accordance or discordance with each other, which is very different from the quest for certainty of Descartes.
A generation later, the Irish Anglican bishop, George Berkeley (1685-1753), determined that Locke's view immediately opened a door that would lead to eventual atheism. In response to Locke, he put forth in his Treatise Concerning the Principles of Human Knowledge (1710) a different, very extreme form of empiricism in which things only exist either as a result of their being perceived, or by virtue of the fact that they are an entity doing the perceiving. (For Berkeley, God fills in for humans by doing the perceiving whenever humans are not around to do it). In his text Alciphron, Berkeley maintained that any order humans may see in nature is the language or handwriting of God.[7] Berkeley's approach to empiricism would later come to be called subjective idealism.[8][9]