Last week we pursued the hypothesis of materialism from the starting point of our experience of the world through the senses. We experience the external world as structured in intelligible ways we can understand through common sense and natural science. But we also experience it as external, as brute facts offering only resistance to penetration by mind or body. But as we examined physical objects we discovered that we can break them apart to experience their internal order as intelligible. We ended up unable to discover pure matter by way of the senses. Every object we thought might be pure matter ended up being internally structured and therefore at least partially intelligible, that is, partly an idea. Matter, we concluded, is the abstract idea of an unintelligible, unordered, and yet real, stuff we can never experience apart from its connection with intelligible structure.
Today I want us to begin our examination of materialism at another point. We experience ourselves as creators and causes, as initiators of movement and change. We possess a first person consciousness of ourselves as actors, as free. We are able freely to create information and through our bodies shape the material world according to this information. In other words, we experience ourselves not only as passive readers of information encoded in physical objects, human made or natural, but also as active minds and wills and creative powers.
Of course, some materialists deny that we really are active minds that can initiate change and create information. We are merely part of the material process of cause and effect. But those materialists who deny freedom always base their denial on their theory, as one of its implications. They never deny that it seems to our own consciousness that we are free and creative. In my view, denying what seems self-evident to consciousness because of one’s commitment to materialist theory strains credulity and calls into question the denier’s commitment to rationality. What can you say to someone who denies what we and they cannot help but believing? I view this denial as on the level with someone who denies the existence of the external world. For our experience of freedom is as primitive and irreducible as the experience we gain from the senses. You cannot verify one by the other or reduce one to the other.
Materialists, too, must begin with trust. They must trust the senses to tell them the truth about the existence and nature of matter. Such primitive experiences cannot be verified by more basic experiences, for there are none. But in order to be a rationally responsible adherent of any theory about the external world, including materialism, you have to believe you have a mind capable of taking the data from the senses and constructing a true theory. It seems to me, then, that affirming the truth of materialism requires also affirming the irreducible reality of free and creative minds; these two affirmations are clearly incompatible.
What does it mean to say that mind and intelligibility are real? Most people have no trouble believing something is real when they can experience it with one of the five senses. More precisely, we believe things are real if there are any possible circumstances under which they can be experienced, even if those means are not yet available to us. Even more generally, we consider something real if it possesses causal power, that is, if there are any possible circumstances under which it can effect change in something else or be changed or resist being changed by something else. We cannot know a “thing” that possesses no causal power, and we do not consider it real. When we think of it this way, we can see that our minds, our ideas, and the ideas that structure nature are real. We experience their causal power. Our minds create information, which can, then, in combination with physical power, create new things in the external world. New ideas arising from our own creativity or from other minds or from natural objects inform our minds, that is, they cause change in our minds. Hence, if to be real means to possess causal power, our minds, their ideas and the ideas that give the world its intelligibility are certainly real…just as real as stuff that creates change in our senses.
I think I am on solid ground, then, when I assume that our experience of ourselves as free causes of movement and change and free creators of new information tells us the truth. Not only do we experience in our own being a mind capable of abstracting and thinking the information that structures the external world, we experience directly our minds as active and creative. Just as I experience my feelings of pain or pleasure or fear as self-evident and undeniable, I also experience myself as a free cause with the same certainty. We make a difference between the automatic unconscious processes that go on in within our bodies and our deliberate choices and acts. We know the difference between being knocked to the ground by the impact of a physical object and our deliberate act of sitting down. There is a qualitative difference between the two.
In the previous post I showed that we cannot imagine a rational way to account for the intelligible order’s genesis from pure, amorphous, undifferentiated matter. For the reasons I mentioned in that earlier post, chance can’t do the job. Other than active mind the only option is the sheer absurdity of asserting that it happened, somehow, anyway. But why choose the absurdity of spontaneous generation when we experience our own minds as free causes able to initiate change and create information and place it into a physical medium? We know this can happen because we actually do it! Hence we have a simple and rational explanation for the intelligible structure that permeates nature: Active mind is at least equally primordial with matter. We do not need to resort to an arbitrary leap of faith made necessary by commitment to the metaphysical theory of reductive materialism.
Now we have a second rational reason to reject the materialist option and its sacrificium intellectus. We can take the road that affirms the irreducible and primordial nature of mind, intelligibility, life, and spirit.
Next Week: What do we make of our experience of other minds? Are other minds real? How and where do minds meet?