About two hundred years ago, the idea that truth was made rather than found began to take hold of the imagination of Europe. The French Revolution had shown that the whole vocabulary of social relations, and the whole spectrum of social institutions, could be replaced almost overnight. This precedent made utopian politics the rule rather than the exception among intellectuals. Utopian politics sets aside questions about both the will of God and the nature of man and dreams of creating a hitherto unknown form of society.
At about the same time, the Romantic poets were showing what happens when art is thought of no longer as imitation but, rather, as the artist’s self creation. The poets claimed for art the place in culture traditionally held by religion and philosophy, the place which the Enlightenment had claimed for science. The precedent the Romantics set lent initial plausibility to their claim. The actual role of novels, poems, plays, paintings, statues, and buildings in the social movements of the last century and a half has given it still greater plausibility.
By now these two tendencies have joined forces and have achieved cultural hegemony. For most contemporary intellectuals, questions of ends as opposed to means questions about how to give a sense to one’s own life or that of one’s community are questions for art or politics, or both, rather than for religion, philosophy, or science. This development has led to a split within philosophy. Some philosophers have remained faithful to the Enlightenment and have continued to identify themselves with the cause of science. They see the old struggle between science and religion, reason and unreason, as still going on, having now taken the form of a struggle between reason and all those forces within culture which think of truth as made rather than found. These philosophers take science as the paradigmatic human activity, and they insist that natural science discovers truth rather than makes it. They regard “making truth” as a merely metaphorical, and thoroughly misleading, phrase. They think of politics and art as spheres in which the notion of “truth” is out of place. Other philosophers, realizing that the world as it is described by the physical sciences teaches no moral lesson, offers no spiritual comfort, have concluded that science is no more than the handmaiden of technology. These philosophers have ranged themselves alongside the political utopian and the innovative artist.
Whereas the first kind of philosopher contrasts “hard scientific fact” with the “subjective” or with “metaphor,” the second kind sees science as one more human activity, rather as the place at which human beings encounter a “hard,” nonhuman reality. On this view, great scientists invent descriptions of the world which are useful for purposes of predicting and controlling what happens, just as poets and political thinkers invent other descriptions of it for other purposes. But there is no sense in which any of these descriptions is an accurate representation of the way the world is in itself. These philosophers regard the very idea of such a representation as pointless.
Had the first sort of philosopher, the sort whose hero is the natural scientist, always been the only sort, we should probably never have had an autonomous discipline called “philosophy” a discipline as distinct from the sciences as it is from theology or from the arts. As such a discipline, philosophy is no more than two hundred years old. It owes its existence to attempts by the German idealists to put the sciences in their place and to give a clear sense to the vague idea that human beings make truth rather than find it. Kant wanted to consign science to the realm of second-rate truth — truth about a phenomenal world. Hegel wanted to think of natural science as a description of spirit not yet fully conscious of its own spiritual nature, and thereby to elevate the sort of truth offered by the poet and the political revolutionary to first-rate status.
German idealism, however, was a short-lived and unsatisfactory compromise. For Kant and Hegel went only halfway in their repudiation of the idea that truth is “out there.” They were willing to view the world of empirical science as a made world to see matter as constructed by mind, or as consisting in mind insufficiently conscious of its own mental character. But they persisted in seeing mind, spirit, the depths of the human self, as having an intrinsic nature one which could be known by a kind of non-empirical super science called philosophy. This meant that only half of truth the bottom, scientific half was made. Higher truth, the truth about mind, the province of philosophy, was still a matter of discovery rather than creation.
What was needed, and what the idealists were unable to envisage, was a repudiation of the very idea of anything mind or matter, self or world having an intrinsic nature to be expressed or represented. For the idealists confused the idea that nothing has such a nature with the idea that space and time are unreal, that human beings cause the spatiotemporal world to exist.
We need to make a distinction between the claim that the world is out there and the claim that truth is out there. To say that the world is out there, that it is not our creation, is to say, with common sense, that most things in space and time are the effects of causes which do not include human mental states. To say that truth is not out there is simply to say that where there are no sentences there is no truth, that sentences are elements of human languages, and that human languages are human creations.
Truth cannot be out there cannot exist independently of the human mind because sentences cannot so exist, or be out there. The world is out there, but descriptions of the world are not. Only descriptions of the world can be true or false. The world on its own unaided by the describing activities of human beings cannot.
The suggestion that truth, as well as the world, is out there is a legacy of an age in which the world was seen as the creation of a being who had a language of his own. If we cease to attempt to make sense of the idea of such a nonhuman language, we shall not be tempted to confuse the platitude that the world may cause us to be justified in believing a sentence true with the claim that the world splits itself up, on its own initiative, into sentence shaped chunks called “facts.” But if one clings to the notion of self subsistent facts, it is easy to start capitalizing the word “truth” and treating it as something identical either with God or with the world as God’s project. Then one will say, for example, that Truth is great, and will prevail.
This conflation is facilitated by confining attention to single sentences as opposed to vocabularies. For we often let the world decide the competition between alternative sentences (e.g., between “Red wins” and “Black wins” or between “The butler did it” and “The doctor did it”). In such cases, it is easy to run together the fact that the world contains the causes of our being justified in holding a belief with the claim that some nonlinguistic state of the world is itself an example of truth, or that some such state “makes a belief true” by “corresponding” to it. But it is not so easy when we turn from individual sentences to vocabularies as wholes. When we consider examples of alternative language games the vocabulary of ancient Athenian politics versus Jefferson’s, the moral vocabulary of Saint Paul versus Freud’s, the jargon of Newton versus that of Aristotle, the idiom of Blake versus that of Dryden it is difficult to think of the world as making one of these better than another, of the world as deciding between them. When the notion of “description of the world” is moved from the level of criterion governed sentences within language games to language games as wholes, games which we do not choose between by reference to criteria, the idea that the world decides which descriptions are true can no longer be given a clear sense. It becomes hard to think that that vocabulary is somehow already out there in the world, waiting for us to discover it. Attention (of the sort fostered by intellectual historians like Thomas Kuhn and Quentin Skinner) to the vocabularies in which sentences are formulated, rather than to individual sentences, makes us realize, for example, that the fact that Newton’s vocabulary lets us predict the world more easily than Aristotle’s does not mean that the world speaks Newtonian.
The world does not speak. Only we do. The world can, once we have programmed ourselves with a language, cause us to hold beliefs. But it cannot propose a language for us to speak. Only other human beings can do that. The realization that the world does not tell us what language games to play should not, however, lead us to say that a decision about which to play is arbitrary, nor to say that it is the expression of something deep within us. The moral is not that objective criteria for choice of vocabulary are to be replaced with subjective criteria, reason with will or feeling. It is rather that the notions of criteria and choice (including that of “arbitrary” choice) are no longer in point when it comes to changes from one language game to another. Europe did not decide to accept the idiom of Romantic poetry, or of socialist politics, or of Galilean mechanics. That sort of shift was no more an act of will than it was a result of argument. Rather, Europe gradually lost the habit of using certain words and gradually acquired the habit of using others.
As Kuhn argues in The Copernican Revolution, we did not decide on the basis of some telescopic observations, or on the basis of anything else, that the earth was not the center of the universe, that macroscopic behavior could be explained on the basis of microstructural motion, and that prediction and control should be the principal aim of scientific theorizing. Rather, after a hundred years of inconclusive muddle, the Europeans found themselves speaking in a way which took these interlocked theses for granted. Cultural change of this magnitude does not result from applying criteria (or from “arbitrary decision”) any more than individuals become theists or atheists, or shift from one spouse or circle of friends to another, as a result either of applying criteria or of acts gratuity. We should not look within ourselves for criteria of decision in such matters any more than we should look to the world.
The temptation to look for criteria is a species of the more general temptation to think of the world, or the human self, as possessing an intrinsic nature, an essence. That is, it is the result of the temptation to privilege someone among the many languages in which we habitually describe the world or ourselves. As long as we think that there is some relation called “fitting the world” or “expressing the real nature of the self’ which can be possessed or lacked by vocabularies-as-wholes, we shall continue the traditional philosophical search for a criterion to tell us which vocabularies have this desirable feature. But if we could ever become reconciled to the idea that most of reality is indifferent to our descriptions of it, and that the human self is created by the use of a vocabulary rather than being adequately or inadequately expressed in a vocabulary, then we should at last have assimilated what was true in the Romantic idea that truth is made rather than found. What is true about this claim is just that languages are made rather than found, and that truth is a property of linguistic entities, of sentences.
The difficulty faced by a philosopher who, like myself, is sympathetic to this suggestion one who thinks of himself as auxiliary to the poet rather than to the physicist is to avoid hinting that this suggestion gets something right, that my sort of philosophy corresponds to the way things really are. For this talk of correspondence brings back just the idea my sort of philosopher wants to get rid of, the idea that the world or the self has an intrinsic nature. From our point of view, explaining the success of science, or the desirability of political liberalism, by talk of “fitting the world” or “expressing human nature” is like explaining why opium makes you sleepy by talking about its dormitive power. To say that Freud’s vocabulary gets at the truth about human nature, or Newton’s at the truth about the heavens, is not an explanation of anything. It is just an empty compliment one traditionally paid to writers whose novel jargon we have found useful. To say that there is no such thing as intrinsic nature is not to say that the intrinsic nature of reality has turned out, surprisingly enough, to be extrinsic. It is to say that the term “intrinsic nature” is one which it would pay us not to use, an expression which has caused more trouble than it has been worth. To say that we should drop the idea of truth as out there waiting to be discovered is not to say that we have discovered that, out there, there is no truth.2 It is to say that our purposes would be served best by ceasing to see truth as a deep matter, as a topic of philosophical interest, or “true” as a term which repays “analysis.” “The nature of truth” is an unprofitable topic, resembling in this respect “the nature of man” and “the nature of God,” and differing from “the nature of the positron,” and “the nature of Oedipal fixation.” But this claim about relative profitability, in turn, is just the recommendation that we in fact say little about these topics, and see how we get on.
On the view of philosophy which I am offering, philosophers should not be asked for arguments against, for example, the correspondence theory of truth or the idea of the “intrinsic nature of reality.” The trouble with arguments against the use of a familiar and time-honored vocabulary is that they are expected to be phrased in that very vocabulary. They are expected to show that central elements in that vocabulary are “inconsistent in their own terms” or that they “deconstruct themselves.” But that can never be shown. Any argument to the effect that our familiar use of a familiar term is incoherent, or empty, or confused, or vague, or “merely metaphorical” is bound to be inconclusive and question begging. For such use is, after all, the paradigm of coherent, meaningful, literal, speech. Such arguments are always parasitic upon, and abbreviations for, claims that a better vocabulary is available. Interesting philosophy is rarely an examination of the pros and cons of a thesis. Usually it is, implicitly or explicitly, a contest between an entrenched vocabulary which has become a nuisance and a half formed new vocabulary which vaguely promises great things.
The latter “method” of philosophy is the same as the “method” of utopian politics or revolutionary science (as opposed to parliamentary politics, or normal science). The method is to redescribe lots and lots of things in new ways, until you have created a pattern of linguistic behavior which will tempt the rising generation to adopt it, thereby causing them to look for appropriate new forms of nonlinguistic behavior, for example, the adoption of new scientific equipment or new social institutions. This sort of philosophy does not work piece by piece, analyzing concept after concept, or testing thesis after thesis. Rather, it works holistically and pragmatically. It says things like “try thinking of it this way” or more specifically, “try to ignore the apparently futile traditional questions by substituting the following new and possibly interesting questions.” It does not pretend to have a better candidate for doing the same old things which we did when we spoke in the old way. Rather, it suggests that we might want to stop doing those things and do something else. But it does not argue for this suggestion on the basis of antecedent criteria common to the old and the new language games. For just insofar as the new language really is new, there will be no such criteria.
Davidson’s account of linguistic communication dispenses with the picture of language as a third thing intervening between self and reality, and of different languages as barriers between persons or cultures. To say that one’s previous language was inappropriate for dealing with some segment of the world (for example, the starry heavens above, or the raging passions within) is just to say that one is now, having learned a new language, able to handle that segment more easily. To say that two communities have trouble getting along because the words they use are so hard to translate into each other is just to say that the linguistic behavior of inhabitants of one community may, like the rest of their behavior, be hard for inhabitants of the other community to predict. As Davidson puts it,
We should realize that we have abandoned not only the ordinary notion of a language, but we have erased the boundary between knowing a language and knowing our way around the world generally. For there are no rules for arriving at passing theories that work…. There is no more chance of regularizing, or teaching, this process than there is of regularizing or teaching the process of creating new theories to cope with new data for that is what this process involves….
There is no such thing as a language, not if a language is anything like what philosophers, at least, have supposed. There is therefore no such thing to be learned or mastered. We must give up the idea of a clearly defined shared structure which language users master and then apply to cases … We should give up the attempt to illuminate how we communicate by appeal to conventions.
To see the history of language, and thus of the arts, the sciences, and the moral sense, as the history of metaphor is to drop the picture of the human mind, or human languages, becoming better and better suited to the purposes for which God or Nature designed them, for example, able to express more and more meanings or to represent more and more facts. The idea that language has a purpose goes once the idea of language as medium goes. A culture which renounced both ideas would be the triumph of those tendencies in modern thought which began two hundred years ago, the tendencies common to German idealism, Romantic poetry, and utopian politics.
A nonteleological view of intellectual history, including the history of science, does for the theory of culture what the Mendelian, mechanistic, account of natural selection did for evolutionary theory. Mendel let us see mind as something which just happened rather than as something which was the point of the whole process. Davidson lets us think of the history of language, and thus of culture, as Darwin taught us to think of the history of a coral reef. Old metaphors are constantly dying off into literalness, and then serving as a platform and foil for new metaphors. This analogy lets us think of “our language” that is, of the science and culture of twentieth century Europe as something that took shape as a result of a great number of sheer contingencies. Our language and our culture are as much a contingency, as much a result of thousands of small mutations finding niches (and millions of others finding no niches), as are the orchids and the anthropoids.
To accept this analogy, we must follow Mary Hesse in thinking of scientific revolutions as “metaphoric redescriptions” of nature rather than insights into the intrinsic nature of nature.? Further, we must resist the temptation to think that the redescriptions of reality offered by contemporary physical or biological science are somehow closer to “the things themselves,” less “mind dependent,” than the redescriptions of history offered by contemporary culture criticism. We need to see the constellations of causal forces which produced talk of DNA or of the Big Bang as of a piece with the causal forces which produced talk of “secularization” or of “late capitalism.”$ These various constellations are the random factors which have made some things subjects of conversation for us and others not, have made some projects and not others possible and important.
This account of intellectual history chimes with Nietzsche’s definition of “truth” as “a mobile army of metaphors.” It also chimes with the description I offered earlier of people like Galileo and Hegel and Yeats, people in whose minds new vocabularies developed, thereby equipping them with tools for doing things which could not even have been envisaged before these tools were available. But in order to accept this picture, we need to see the distinction between the literal and the metaphorical in the way Davidson sees it: not as a distinction between two sorts of meaning, nor as a distinction between two sorts of interpretation, but as a distinction between familiar and unfamiliar uses of noises and marks. The literal uses of noises and marks are the uses we can handle by our old theories about what people will say under various conditions. Their metaphorical use is the sort which makes us get busy developing a new theory.
Davidson puts this point by saying that one should not think of metaphorical expressions as having meanings distinct from their literal ones. To have a meaning is to have a place in a language game. Metaphors, by definition, do not. Davidson denies, in his words, “the thesis that associated with a metaphor is a cognitive content that its author wishes to convey and that the interpreter must grasp if he is to get the message.” In his view, tossing a metaphor into a conversation is like suddenly breaking off the conversation long enough to make a face, or pulling a photograph out of your pocket and displaying it, or pointing at a feature of the surroundings, or slapping your interlocutor’s face, or kissing him. Tossing a metaphor into a text is like using italics, or illustrations, or odd punctuation or formats.
All these are ways of producing effects on your interlocutor or your reader, but not ways of conveying a message. To none of these is it appropriate to respond with “What exactly are you trying to say?” If one had wanted to say something if one had wanted to utter a sentence with a meaning one would presumably have done so. But instead one thought that one’s aim could be better carried out by other means. That one uses familiar words in unfamiliar ways rather than slaps, kisses, pictures, gestures, or grimaces does not show that what one said must have a meaning. An attempt to state that meaning would be an attempt to find some familiar (that is, literal) use of words some sentence which already had a place in the language game and, to claim that one might just as well have that. But the unparaphrasability of metaphor is just the unsuitability of any such familiar sentence for one’s purpose.
Uttering a sentence without a fixed place in a language game is, as the positivists rightly have said, to utter something which is neither true nor false something which is not, in Ian Hacking’s terms, a “truth-value candidate.” This is because it is a sentence which one cannot confirm or disconfirm, argue for or against. One can only savor it or spit it out. But this is not to say that it may not, in time, become a truth-value candidate. If it is savored rather than spat out, the sentence may be repeated, caught up, bandied about. Then it will gradually require a habitual use, a familiar place in the language game. It will thereby have ceased to be a metaphor or, if you like, it will have become what most sentences of our language are, a dead metaphor. It will be just one more, literally true or literally false, sentence of the language. That is to say, our theories about the linguistic behavior of our fellows will suffice to let us cope with its utterance in the same unthinking way in which we cope with most of their other utterances.
The Platonist and the positivist share a reductionist view of metaphor: They think metaphors are either paraphrasable or useless for the one serious purpose which language has, namely, representing reality. By contrast, the Romantic has an expansionist view: He thinks metaphor is strange, mystic, wonderful. Romantics attribute metaphor to a mysterious faculty called the “imagination,” a faculty they suppose to be at the very center of the self, the deep heart’s core. Whereas the metaphorical looks irrelevant to Platonists and positivists, the literal looks irrelevant to Romantics. For the former think that the point of language is to represent a hidden reality which lies outside us, and the latter thinks its purpose is to express a hidden reality which lies within us.
Positivist history of culture thus sees language as gradually shaping itself around the contours of the physical world. Romantic history of culture sees language as gradually bringing Spirit to self-consciousness. Nietzschean history of culture, and Davidsonian philosophy of language, see language as we now see evolution, as new forms of life constantly killing off old forms not to accomplish a higher purpose, but blindly. Whereas the positivist sees Galileo as making a discovery finally coming up with the words which were needed to fit the world properly, words Aristotle missed the Davidsonian sees him as having hit upon a tool which happened to work better for certain purposes than any previous tool. Once we found out what could be done with a Galilean vocabulary, nobody was much interested in doing the things which used to be done (and which Thomists thought should still be done) with an Aristotelian vocabulary.
Similarly, whereas the Romantic sees Yeats as having gotten at something which nobody had previously gotten at, expressed something which had long been yearning for expression, the Davidsonian sees him as having hit upon some tools which enabled him to write poems which were not just variations on the poems of his precursors. Once we had Yeats’s later poems in hand, we were less interested in reading Rossetti’s. What goes for revolutionary, strong scientists and poets goes also for strong philosophers people like Hegel and Davidson, the sort of philosophers who are interested in dissolving inherited problems rather than in solving them. In this view, substituting dialectic for demonstration as the method of philosophy, or getting rid of the correspondence theory of truth, is not a discovery about the nature of a preexistent entity called “philosophy” or “truth.” It is changing the way we talk, and thereby changing what we want to do and what we think we are.
But in a Nietzschean view, one which drops the reality appearance distinction, to change how we talk is to change what, for our own purposes, we are. To say, with Nietzsche, that God is dead, is to say that we serve no higher purposes. The Nietzschean substitution of self creation for discovery substitutes a picture of the hungry generations treading each other down for a picture of humanity approaching closer and closer to the light. A culture in which Nietzschean metaphors were literalized would be one which took for granted that philosophical problems are as temporary as poetic problems, that there are no problems which bind the generations together into a single natural kind called “humanity.” A sense of human history as the history of successive metaphors would let us see the poet, in the generic sense of the maker of new words, the shaper of new languages, as the vanguard of the species.
…[T]he world does not provide us with any criterion of choice between alternative metaphors, that we can only compare languages or metaphors with one another, not with something beyond language called “fact.”
The only way to argue for this claim is to do what philosophers like Goodman, Putnam, and Davidson have done: exhibit the sterility of attempts to give a sense to phrases like “the way the world is” or “fitting the facts.” Such efforts can be supplemented by the work of philosophers of science such as Kuhn and Hesse. These philosophers explain why there is no way to explain the fact that a Galilean vocabulary enables us to make better predictions than an Aristotelian vocabulary by the claim that the book of nature is written in the language of mathematics.
These sorts of arguments by philosophers of language and of science should be seen against the background of the work of intellectual historians: historians who, like Hans Blumenberg, have tried to trace the similarities and dissimilarities between the Age of Faith and the Age of Reason. These historians have made the point I mentioned earlier: The very idea that the world or the self has an intrinsic nature one which the physicist or the poet may have glimpsed is a remnant of the idea that the world is a divine creation, the work of someone who had something in mind, who Himself spoke some language in which He described His own project. Only if we have some such picture in mind, some picture of the universe as either itself a person or as created by a person, can we make sense of the idea that the world has an “intrinsic nature.” For the cash value of that phrase is just that some vocabularies are better representations of the world than others, as opposed to being better tools for dealing with the world for one or another purpose.
To drop the idea of languages as representations, and to be thoroughly Wittgensteinian in our approach to language, would be to de-divinize the world. Only if we do that can we fully accept the argument I offered earlier the argument that since truth is a property of sentences, since sentences are dependent for their existence upon vocabularies, and since vocabularies are made by human beings, so are truths. For as long as we think that “the world” names something we ought to respect as well as cope with, something person-like in that it has a preferred description of itself, we shall insist that any philosophical account of truth save the “intuition” that truth is “out there.” This institution amounts to the vague sense that it would be hubris on our part to abandon the traditional language of “respect for fact” and “objectivity” that it would be risky, and blasphemous, not to see the scientist (or the philosopher, or the poet, or somebody) as having a priestly function, as putting us in touch with a realm which transcends the human.
On the view I am suggesting, the claim that an “adequate” philosophical doctrine must make room for our intuitions is a reactionary slogan, one which begs the question at hand. 12 For it is essential to my view that we have no prelinguistic consciousness to which language needs to be adequate, no deep sense of how things are which it is the duty of philosophers to spell out in language. What is described as such a consciousness is simply a disposition to use the language of our ancestors, to worship the corpses of their metaphors. Unless we suffer from what Derrida calls “Heideggerian nostalgia,” we shall not think of our “intuitions” as more than platitudes, more than the habitual use of a certain repertoire of terms, more than old tools which as yet have no replacements.
I can crudely sum up the story which historians like Blumenberg tell by saying that once upon a time we felt a need to worship something which lay beyond the visible world. Beginning in the seventeenth century we tried to substitute a love of truth for a love of God, treating the world described by science as a quasi-divinity. Beginning at the end of the eighteenth century we tried to substitute a love of ourselves for a love of scientific truth, a worship of our own deep spiritual or poetic nature, treated as one more quasi divinity.
The line of thought common to Blumenberg, Nietzsche, Freud, and Davidson suggests that we try to get to the point where we no longer worship anything, where we treat nothing as a quasi-divinity, where we treat everything our language, our conscience, our community as a product of time and chance. To reach this point would be, in Freud’s words, to “treat chance as worthy of determining our fate.” In the next chapter I claim that Freud, Nietzsche, and Bloom do for our conscience what Wittgenstein and Davidson do for our language, namely, exhibit its sheer contingency.
Citation and Use
The text was taken from the following work.
Rorty, Richard. “The Contingency of Language.” In Contingency, Irony, and Solidarity, 3–22. Cambridge University Press, 1989.
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