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On Palmer's View of Ryle's Logical Behaviorism

Criticizing a conclusion reached in Donald Palmer's introductory text, using concepts of thing-in-itself, situationism, variablism, and realism.

ON PALMER’S VIEW OF RYLE’S LOGICAL BEHAVIORISM In Palmer’s Does the Center Hold (an introductory manual to philosophy), Gilbert Ryle’s philosophy is described as ‘logical behaviorist’. Logical behaviorism of this type is represented there as the vanguard of contemporary thought on matters regarding the following problem. The problem is intentionality as a moral problem. Palmer describes a student who is said to intentionally pour ink on someone’s head. B.F. Skinner’s behaviorism rejects intentionality, and thus, perceives justice as a by-product of outward actions. However, this introduces a further problem, the problem of ‘a ghostly event’ in which actions go on unexplained. Palmer describes how Ryle’s logical behaviorism resolves much of the conflict raised by that particular critique of B.F. Skinner --- e.g., behavior has logical consequences. However, he raises a further problem in Ryle, namely that there is not always a one-to-one correspondence between descriptions and behavior. This is the problem that I intend to solve in this paper. One approach to the difficulty is that it is a matter of absoluteness----no person is absolute in his or her qualities, so no judgment of such a person can be absolutely one thing or another (e.g. the view of God’s absoluteness is a view of pure potenta as opposed to characterizations----something that cannot be sustained by ordinary mortals). This leads to a situationist view in which interactions are the basis for most behavior. Perhaps Ryle would say that these interactions resolve the ambiguity about rational actions, which seems fair enough in some respects. But in some ways: that is, in categorical, moral, or personality-typology kinds of ways, the difficulty seems to be unresolved. It would be more convenient to have a character of a person or event independent of interaction. Is that unreasonable? In some ways the situationist’s argument that this is an unreasonable expectation might be sustained. Situationism appears to offer some substantial perspective which has not been offered by Ryle’s view. So, what if we need a reading of a person’s personality, or what qualities they really do possess, even in cases in which these people do not express themselves through outward actions? The answer may come from a variablist perspective (a perspective I have been developing myself), namely that what a person’s characteristics are are those characteristics which qualify the person as a thing-in-itself. Thus, if there is something unknown about a person’s intentions, it is something which belongs only to him or her. Thus, other variables from the person’s life can be used to assess how the person is likely to act (if the person is physically weak, it can be predicted that he or she acts in a physically weak way, or if not, then he or she has a strong characteristic of assertiveness or charisma, etc., or if not then he or she is unpredictable as a person). We should not say that just because this method is complex, that it must be reduced. Nor should we say that just because some of these properties are negative, that they are not necessarily legitimate factors that may be assessed. Indeed, rejecting negative data is one way to miss half of the picture of a personality. The question of whether someone exhibits a given property is at this point a question of the intensity being measured. It seems illegitimate to assume that because the measurement cannot be done absolutely that the person absolutely lacks a quality. It is really a matter of measurement. Two further statements disambiguate some of the confusion: (1) If it is utterly ambiguous what someone‘s character is, then apparently it makes sense to predict that there is no knowledge on the subject. One cannot simply say that there is no case in which there is a lack of knowledge, and (2) It is possible that everyone possesses some of the properties of every other person, at least in minute degrees. There is a difference between judging ad hoc and judging ad absurdium. Combining these two points, there is a sense of a legitimate realist approach to solving the problem. So, the question is, is there a special case that is not resolved by (1) Logical behaviorism, (2) Situationism, (3) Variablism, or (4) Realism? These are likely to be cases much as those raised by Palmer, namely, cases of moral ambiguity. The truth of the matter is that moral ambiguity is not to be confused with ambiguity of other types. It is possible to imagine scenarios in which someone lacks control, and yet does a punishable act. All that it requires is a deterministic universe, and a few freedoms to act out. What is to be done in these types of scenarios? Well, there is no choice but to apply an arbitrary moral. If there is nothing absolutely moral about the person, perhaps there should be no form of absolute punishment applied to them. It is at points like this when the justice system begins to merge with political philosophy. Perhaps morality is not even the right theory for a justice system. If a system is concerned with the common good, the common good rarely concerns punishment. More likely it concerns segregation, or selective education. Political philosophy would have something else to say: offenders remain offenders, but they are only promoted when the behavior has redemptive value. Someone could decide arbitrarily that pouring ink on someone’s head has redemptive value. But politics draws a hard line, a Kantian threshold: we don’t want politicians pouring ink on people’s heads. It is only by adopting a hard standard and soft morals that solutions appear to the moral problems of intentionality. For, if we cannot determine how someone is determined, how can we determine how they are intentional? It is one thing to place people in different categories, and still another to judge them by these categories. Once again, the criterion of morals is not one of just punishment, but of practical action, and in this respect, it defers to political philosophy. Humans, being animals, require an applied system, rather than a fundamental one. As long as humans can invent morals, there appears to be an artificial high ground. And the reverse case, of accepting everyone, is not necessarily perfect, either. Nathan Coppedge, SCSU 11/28/2014, p.
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