Naturalized Epistemology; Willard Quine

Literatura científica. Filosofía y Ciencia. Teoría del Conocimiento. Colección filosófica. Métodos científicos de procesamiento empírico del conocimiento. Ciencias cognitivas. Epistemología

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Epistemology Naturalized

Willard Quine
Epistemology is concerned with the foundations of science. Conceived thus broadly, epistemology includes the study of the foundations of mathematics as one of its departments. Specialists at the turn of the century thought that their efforts in this particular department were achieving notable success: mathematics seemed to reduce altogether to logic. In a more recent perspective this reduction is seen to be better describable as a reduction to logic and set theory. This correction is a disappointment epistemologically, since the firmness and obviousness that we associate with logic cannot be claimed for set theory. But still the success achieved in the foundations of mathematics remains exemplary by comparative standards, and we can illuminate the rest of epistemology somewhat by drawing parallels to this department.

 Studies in the foundations of mathematics divide symmetrically into two sorts, conceptual and doctrinal. The conceptual studies are concerned with meaning, the doctrinal with truth. The conceptual studies are concerned with clarifying concepts by defining them, some in terms of others. The doctrinal studies are concerned with establishing laws by proving them, some on the basis of others. Ideally the obscurer concepts would be defined in terms of the clearer ones so as to maximize clarity, and the less obvious laws would be proved from the more obvious ones so as to maximize certainty. Ideally the definitions would generate all the concepts from clear and distinct ideas, and the proofs would generate all the theorems from self-evident truths.

 The two ideals are linked. For, if you define all the concepts by use of some favoured subset of them, you thereby show how to translate all theorems into these favoured terms. The clearer these terms are, the likelier it is that the truths couched in them will be obviously true, or derivable from obvious truths. If in particular the concepts of mathematics were all reducible to the clear terms of logic, then all the truths of mathematics would go over into truths of logic; and surely the truths of logic are all obvious or at least potentially obvious, i.e., derivable from obvious truths by individually obvious steps.

 This particular outcome is in fact denied us, however, since mathematics reduces only to set theory and not to logic proper. Such reduction still enhances clarity, but only because of the interrelations that emerge and not because the end terms of the analysis are clearer than others. As for the end truths, the axioms of set theory, these have less obviousness and certainty to recommend them than do most of the mathematical theorems that we would derive from them. Moreover, we know from Codel's work that no consistent axiom system can cover mathematics even when we renounce self-evidence. Reduction in the foundations of mathematics remains mathematically and philosophically fascinating, but it does not do what the epistemologist would like of it: it does not reveal the ground of mathematical knowledge, it does not show how mathematical certainty is possible. 

Still there remains a helpful thought, regarding epistemology generally, in that duality of structure which was especially conspicuous in the foundations of mathematics. I refer to the bifurcation into a theory of concepts, or meaning, and a theory of doctrine, or truth; for this applies to the epistemology of natural knowledge no less than to the foundations of mathematics. The parallel is as follows. Just as mathematics is to be reduced to logic, or logic and set theory, so natural knowledge is to be based somehow on sense experience. This means explaining the notion of body in sensory terms; here is the conceptual side. And it means justifying our knowledge of truths of nature in sensory terms; here is the doctrinal side of the bifurcation.

 Hume pondered the epistemology of natural knowledge on both sides of the bifurcation, the conceptual and the doctrinal. His handling of the conceptual side of the problem, the explanation of body in sensory terms, was bold and simple: he identified bodies outright with the sense impressions. If common sense distinguishes between the material apple and our sense impressions of it on the ground that the apple is one and enduring while the impressions are many and fleeting, then, Hume held, so much the worse for common sense; the notion of its being the same apple on one occasion and another is a vulgar confusion.

 Nearly a century after Hume's Treatise, the same view of bodies was espoused by the early American philosopher Alexander Bryan Johnson.1 "The word iron names an associated sight and feel," Johnson wrote.

 What then of the doctrinal side, the justification of our knowledge of truths about nature? Here, Hume despaired. By

 This identification of bodies with impressions he did succeed in construing some singular statements about bodies as indubitable truths, yes; as truths about impressions, directly known. But general statements, also singular statements about the future, gained no increment of certainty by being construed as about impressions.

On the doctrinal side, I do not see that we are farther along today than where Hume left us. The Humean predicament is the human predicament. But on the conceptual side there has been progress. There the crucial step forward was made already before Alexander Bryan Johnson's day, although Johnson did not emulate it. It was made by Bentham in his theory of fictions. Bentham's step was the recognition of contextual definition, or what he called paraphrasis. He recognized that to explain a term we do not need to specify an object for it to refer to, nor even specify a synonymous word or phrase; we need only show, by whatever means, how to translate all the whole sentences in which the term is to be used. Hume's and Johnson's desperate measure of identifying bodies with impressions ceased to be the only conceivable way of making sense of talk of bodies, even granted that impressions were the only reality. One could undertake to explain talk of bodies in terms of talk of impressions by translating one's whole sentences about bodies into whole sentences about impressions, without equating the bodies themselves to anything at all.

This idea of contextual definition, or recognition of the sentence as the primary vehicle of meaning, was indispensable to the ensuing developments in the foundations of mathematics. It was explicit in Frege, and it attained its full flower in Russell's doctrine of singular descriptions as incomplete symbols. Contextual definition was one of two resorts that could be expected to have a liberating effect upon the conceptual side of the epistemology of natural knowledge. The other is resort to the resources of set theory as auxiliary concepts. The epistemologist who is willing to eke out his austere ontology of sense impressions with these set-theoretic auxiliaries is suddenly rich: he has not just his impressions to play with, but sets of them, and sets of sets, and so on up. Constructions in the foundations of mathematics have shown that such set-theoretic aids are a powerful addition; after all, the entire glossary of concepts of classical mathematics is constructible from them. Thus equipped, our epistemologist may not need either to identify bodies with impressions or to settle for contextual definition; he may hope to find in some subtle construction of sets upon sets of sense impressions a category of objects enjoying just the formula properties that he wants for bodies.

 The two resorts are very unequal in epistemological status. Contextual definition is unassailable. Sentences that have been given meaning as wholes are undeniably meaningful, and the use they make of their component terms is therefore meaningful, regardless of whether any translations are offered for those terms in isolation. Surely Hume and A. B. Johnson would have used contextual definition with pleasure if they had thought of it. Recourse to sets, on the other hand, is a drastic ontological move, a retreat from the austere ontology of impressions. There are philosophers who would rather settle for bodies outright than accept all these sets, which amount, after all, to the whole abstract ontology of mathematics.

 This issue has not always been clear, however, owing to deceptive hints of continuity between elementary logic and set theory. This is why mathematics was once believed to reduce to logic, that is, to an innocent and unquestionable logic, and to inherit these qualities. And this is probably why Russell was content to resort to sets as well as to contextual definition when in Our Knowledge of the External World and elsewhere he addressed himself to the epistemology of natural knowledge, on its conceptual side.

 To account for the external world as a logical construct of sense data—such, in Russell's terms, was the program. It was Carnap, in his Der logische Aufbau der Welt of 1928, who came nearest to executing it.

 This was the conceptual side of epistemology; what of the doctrinal? There the Humean predicament remained unaltered. Carnap's constructions, if carried successfully to completion, would have enabled us to translate all sentences about the world into terms of sense data, or observation, plus logic and set theory. But the mere fact that a sentence is couched in terms of observation, logic, and set theory does not mean that it can be proved from observation sentences by logic and set theory. The most modest of generalizations about observable traits will cover more cases than its utterer can have had occasion actually to observe. The hopelessness of grounding natural science upon immediate experience in a firmly logical way was acknowledged. The Cartesian quest for certainty had been the remote motivation of epistemology, both on its conceptual and its doctrinal side; but that quest was seen as a lost cause. To endow the truths of nature with the full authority of immediate experience was as forlorn a hope as hoping to endow the truths of mathematics with the potential obviousness of elementary logic.

 What then could have motivated Carnap's heroic efforts on the conceptual side of epistemology, when hope of certainty on the doctrinal side was abandoned? There were two good reasons still. One was that such constructions could be expected to elicit and clarify the sensory evidence for science, even if the inferential steps between sensory evidence and scientific doctrine must fall short of certainty. The other reason was that such constructions would deepen our understanding of our discourse about the world, even apart from questions of evidence; it would make all cognitive discourse as clear as observation terms and logic and, I must regretfully add, set theory.

 It was sad for epistemologists, Hume and others, to have to acquiesce in the impossibility of strictly deriving the science of the external world from sensory evidence. Two cardinal tenets of empiricism remained unassailable, however, and so remain to this day. One is that whatever evidence there is for science is sensory evidence. The other, to which I shall recur, is that all inculcation of meanings of words must rest ultimately on sensory evidence. Hence the continuing attractiveness of the idea of a logischer Aufbau in which the sensory content of discourse would stand forth explicitly.

 If Carnap had successfully carried such a construction through, how could he have told whether it was the right one? The question would have had no point. He was seeking what he called a rational reconstruction. Any construction of physicalistic discourse in terms of sense experience, logic, and set theory would have been seen as satisfactory if it made the physicalistic discourse come out right. If there is one way there are many, but any would be a great achievement.

 But why all this creative reconstruction, all this make-believe? The stimulation of his sensory receptors is all the evidence anybody has had to go on, ultimately, in arriving at his picture of the world. Why not just see how this construction really proceeds? Why not settle for psychology? Such a surrender of the epistemological burden to psychology is a move that was disallowed in earlier times as circular reasoning. If the epistemologist's goal is validation of the grounds of empirical science, he defeats his purpose by using psychology or other empirical science in the validation. However, such scruples against circularity have little point once we have stopped dreaming of deducing science from observations. If we are out simply to understand the link between observation and science, we are well advised to use any available information, including that provided by the very science whose link with observation we are seeking to understand.

 But there remains a different reason, unconnected with fears of circularity, for still favoring creative reconstruction. We should like to be able to translate science into logic and observation terms and set theory. This would be a great epistemological achievement, for it would show all the rest of the concepts of science to be theoretically superfluous. It would legitimize them—to whatever degree the concepts of set theory, logic, and observation are themselves legitimate—by showing that everything done with the one apparatus could in principle be done with the other. If psychology itself could deliver a truly translational reduction of this kind, we should welcome it; but certainly it cannot, for certainly we did not grow up learning definitions of physicalistic language in terms of a prior language of set theory, logic, and observation. Here, then, would be good reason for persisting in a rational reconstruction: we want to establish the essential innocence of physical concepts, by showing them to be theoretically dispensable.

 The fact is, though, that the construction which Carnap outlined in Der logische Aufbau der Welt does not give translational reduction either. It would not even if the outline were filled in. The crucial point comes where Carnap is explaining how to assign sense qualities to positions in physical space and time. These assignments are to be made in such a way as to fulfill, as well as possible, certain desiderata which he states, and with growth of experience the assignments are to be revised to suit. This plan, however illuminating, does not offer any key to translating the sentences of science into terms of observation, logic, and set theory.

 We must despair of any such reduction. Carnap had despaired of it by 1936, when, in "Testability and meaning," 2 he introduced so-called reduction forms of a type weaker than definition. Definitions had shown always how to translate sentences into equivalent sentences. Contextual definition of a term showed how to translate sentences containing the term into equivalent sentences lacking the term. Reduction forms of Carnap's liberalized kind, on the other hand, do not in general give equivalences; they give implications. They explain a new term, if only partially, by specifying some sentences which are implied by sentences containing the term, and other sentences which imply sentences containing the term.

 It is tempting to suppose that the countenancing of reduction forms in this liberal sense is just one further step of liberalization comparable to the earlier one, taken by Bentham, of countenancing contextual definition. The former and sterner kind of rational reconstruction might have been represented as a fictitious history in which we imagined our ancestors introducing the terms of physicalistic discourse on a phenomenalistic and set-theoretic basis by a succession of contextual definitions. The new and more liberal kind of rational reconstruction is a fictitious history in which we imagine our ancestors introducing those terms by a succession rather of reduction forms of the weaker sort.

 This, however, is a wrong comparison. The fact is rather that the former and sterner kind of rational reconstruction, where definition reigned, embodied no fictitious history at all. It was nothing more nor less than a set of directions—or would have been, if successful—for accomplishing everything in terms of phenomena and set theory that we now accomplish in terms of bodies. It would have been a true reduction by translation, a legitimation by elimination. Definire est eliminare. Rational reconstruction by Carnap's later and looser reduction forms does none of this.

 To relax the demand for definition, and settle for a kind of reduction that does not eliminate, is to renounce the last remaining advantage that we supposed rational reconstruction to have over straight psychology; namely, the advantage of translational reduction. If all we hope for is a reconstruction that links science to experience in explicit ways short of translation, then it would seem more sensible to settle for psychology. Better to discover how science is in fact developed and learned than to fabricate a fictitious structure to a similar effect.

 The empiricist made one major concession when he despaired of deducing the truths of nature from sensory evidence. In despairing now even of translating those truths into terms of observation and logico-mathematical auxiliaries, he makes another major concession. For suppose we hold, with the old empiricist Peirce, that the very meaning of a statement consists in the difference its truth would make to possible experience. Might we not formulate, in a chapter-length sentence in observational language, all the difference that the truth of a given statement might make to experience, and might we not then take all this as the translation? Even if the difference that the truth of the statement would make to experience ramifies indefinitely, we might still hope to embrace it all in the logical implications of our chapter-length formulation, just as we can axiomatize an infinity of theorems. In giving up hope of such translation, then, the empiricist is conceding that the empirical meanings of typical statements about the external world are inaccessible and ineffable.

 How is this inaccessibility to be explained? Simply on the ground that the experiential implications of a typical statement about bodies are too complex for finite axiomatization, however lengthy? No; I have a different explanation. It is that the typical statement about bodies has no fund of experiential implications it can call its own. A substantial mass of theory, taken together, will commonly have experiential implications; this is how we make verifiable predictions. We may not be able to explain why we arrive at theories which make successful predictions, but we do arrive at such theories.

 Sometimes also an experience implied by a theory fails to come off; and then, ideally, we declare the theory false. But the failure falsifies only a block of theory as a whole, a conjunction of many statements. The failure shows that one or more of those statements is false, but it does not show which. The predicted experiences, true and false, are not implied by any one of the component statements of the theory rather than another. The component statements simply do not have empirical meanings, by Peirce's standard; but a sufficiently inclusive portion of theory does. If we can aspire to a sort of logischer Aufbau der Welt at all, it must be to one in which the texts slated for translation into observational and logico-mathematical terms are mostly broad theories taken as wholes, rather than just terms or short sentences. The translation of a theory would be a ponderous axiomatization of all the experiential difference that the truth of the theory would make. It would be a queer translation, for it would translate the whole but none of the parts. We might better speak in such a case not of translation but simply of observational evidence for theories; and we may, following Peirce, still fairly call this the empirical meaning of the theories.

 These considerations raise a philosophical question even about ordinary unphilosophical translation, such as from English into Arunta or Chinese. For, if the English sentences of a theory have their meaning only together as a body, then we can justify their translation into Arunta only together as a body. There will be no justification for pairing off the component English sentences with component Arunta sentences, except as these correlations make the translation of the theory as a whole come out right. Any translations of the English sentences into Arunta sentences will be as correct as any other, so long as the net empirical implications of the theory as a whole are preserved in translation. But it is to be expected that many different ways of translating the component sentences, essentially different individually, would deliver the same empirical implications for the theory as a whole; deviations in the translation of one component sentence could be compensated for in the translation of another component sentence. Insofar, there can be no ground for saying which of two glaringly unlike translations of individual sentences is right. 3

 For an uncritical mentalist, no such indeterminacy threatens. Every term and every sentence is a label attached to an idea, simple or complex, which is stored in the mind. When on the other hand we take a verification theory of meaning seriously, the indeterminacy would appear to be inescapable. The Vienna Circle espoused a verification theory of meaning but did not take it seriously enough. If we recognize with Peirce that the meaning of a sentence turns purely on what would count as evidence for its truth, and if we recognize with Duhem that theoretical sentences have their evidence not as single sentences but only as larger blocks of theory, then the indeterminacy of translation of theoretical sentences is the natural conclusion. And most sentences, apart from observation sentences, are theoretical. This conclusion, conversely, once it is embraced, seals the fate of any general notion of prepositional meaning or, for that matter, state of affairs.

 Should the unwelcomeness of the conclusion persuade us to abandon the verification theory of meaning? Certainly not. The sort of meaning that is basic to translation, and to the learning of one's own language, is necessarily empirical meaning and nothing more. A child learns his first words and sentences by hearing and using them in the presence of appropriate stimuli. These must be external stimuli, for they must act both on the child and on the speaker from whom he is learning.4 Language is socially inculcated and controlled; the inculcation and control turn strictly on the keying of sentences to shared stimulation. Internal factors may vary ad libitum without prejudice to communication as long as the keying of language to external stimuli is undisturbed. Surely one has no choice but to be an empiricist so far as one's theory of linguistic meaning is concerned.

 What I have said of infant learning applies equally to the linguist's learning of a new language in the field. If the linguist does not lean on related languages for which there are previously accepted translation practices, then obviously he has no data but the concomitances of native utterance and observable stimulus situation. No wonder there is indeterminacy of translation—for of course only a small fraction of our utterances report concurrent external stimulation. Granted, the linguist will end up with unequivocal translations of everything; but only by making many arbitrary choices—arbitrary even though unconscious—along the way. Arbitrary? By this I mean that different choices could still have made everything come out right that is susceptible in principle to any kind of check.

 Let me link up, in a different order, some of the points I have made. The crucial consideration behind my argument for the indeterminacy of translation was that a statement about the world does not always or usually have a separable fund of empirical consequences that it can call its own. That consideration served also to account for the impossibility of an epistemological reduction of the sort where every sentence is equated to a sentence in observational and logico-mathematical terms. And the impossibility of that sort of epistemological reduction dissipated the last advantage that rational reconstruction seemed to have over psychology.

 Philosophers have rightly despaired of translating everything into observational and logico-mathematical terms. They have despaired of this even when they have not recognized, as the reason for this irreducibility, that the statements largely do not have their private bundles of empirical consequences. And some philosophers have seen in this irreducibility the bankruptcy of epistemology. Carnap and the other logical positivists of the Vienna Circle had already pressed the term "metaphysics" into pejorative use, as connoting meaninglessness; and the term "epistemology" was next. Wittgenstein and his followers, mainly at Oxford, found a residual philosophical vocation in therapy: in curing philosophers of the delusion that there were epistemological problems.

 But I think that at this point it may be more useful to say rather that epistemology still goes on, though in a new setting and a clarified status. Epistemology, or something like it, simply falls into place as a chapter of psychology and hence of natural science. It studies a natural phenomenon, viz., a physical human subject. This human subject is accorded a certain experimentally controlled input—certain patterns of irradiation in assorted frequencies, for instance—and in the fullness of time the subject delivers as output a description of the three-dimensional external world and its history. The relation between the meager input and the torrential output is a relation that we are prompted to study for somewhat the same reasons that always prompted epistemology; namely, in order to see how evidence relates to theory, and in what ways one's theory of nature transcends any available evidence.

 Such a study could still include, even, something like the old rational reconstruction, to whatever degree such reconstruction is practicable; for imaginative constructions can afford hints of actual psychological processes, in much the way that mechanical simulations can. But a conspicuous difference between old epistemology and the epistemological enterprise in this new psychological setting is that we can now make free use of empirical psychology.

 The old epistemology aspired to contain, in a sense, natural science; it would construct it somehow from sense data. Epistemology in its new setting, conversely, is contained in natural science, as a chapter of psychology. But the old containment remains valid too, in its way. We are studying how the human subject of our study posits bodies and projects his physics from his data, and we appreciate that our position in the world is just like his. Our very epistemological enterprise, therefore, and the psychology wherein it is a component chapter, and the whole of natural science wherein psychology is a component book—all this is our own construction or projection from stimulations like those we were meting out to our epistemological subject. There is thus reciprocal containment, though containment in different senses: epistemology in natural science and natural science in epistemology.

This interplay is reminiscent again of the old threat of circular but it is all right now that we have stopped dreaming of deducing science from sense data. We are after an understanding of sconce as an institution or process in the world, and we do not intend that understanding to be any better than the science which is its object. This attitude is indeed one that Neurath was Already urging in Vienna Circle days, with his parable of the mariner who has to rebuild his boat while staying afloat in it.

One effect of seeing epistemology in a psychological setting is that it resolves a stubborn old enigma of epistemological priority. Our retinas are irradiated in two dimensions, yet we see things as three-dimensional without conscious inference. Which is to count as observation—the unconscious two-dimensional reception or the conscious three-dimensional apprehension? In the old epistemological context the conscious form had priority, far we were out to justify our knowledge of the external world by rational reconstruction, and that demands awareness. Awareness ceased to be demanded when we gave up trying to justify our knowledge of the external world by rational reconstruction. What to count as observation now can be settled in terms of the stimulation of sensory receptors, let consciousness fall where it may.

 The Gestalt psychologists' challenge to sensory atomism, which seemed so relevant to epistemology forty years ago, is likewise deactivated. Regardless of whether sensory atoms or Gestalten are what favour the forefront of our consciousness, it is simply the stimulations of our sensory receptors that are best looked upon as the input to our cognitive mechanism. Old paradoxes about unconscious data and inference, old problems about chains of inference that would have to be completed too quickly—these no longer matter.

 In the old anti-psychologistic days the question of epistemological parity was moot. What is epistemologically prior what? Are Gestalten prior to sensory atoms because they are noticed, or should we favour sensory atoms on some more subtle ground? Now that we are permitted to appeal to physical stimulation, the problem dissolves; A is epistemologically prior to B if A is causally nearer than B to the sensory receptors. Or, what is in some ways better, just talk explicitly in terms of causal proximity to sensory receptors and drop the talk of epistemological priority.

 Around 1932 there was debate in the Vienna Circle over what to count as observation sentences, or Protokollsatze.5 One position was that they had the form of reports of sense impressions. Another was that they were statements of an elementary sort about the external world, e.g., "A red cube is standing on the table." Another, Neurath's, was that they had the form of reports of relations between percipients and external things: "Otto now sees a red cube on the table." The worst of it was that there seemed to be no objective way of settling the matter: no way of making real sense of the question.

 Let us now try to view the matter unreservedly in the context of the external world. Vaguely speaking, what we want of observation sentences is that they be the ones in closest causal proximity to the sensory receptors. But how is such proximity to be gauged? The idea may be rephrased this way: observation sentences are sentences which, as we learn language, are most strongly conditioned to concurrent sensory stimulation rather than to stored collateral information. Thus let us imagine a sentence queried for our verdict as to whether it is true or false; queried for our assent or dissent. Then the sentence is an observation sentence if our verdict depends only on the sensory stimulation present at the time.

 But a verdict cannot depend on present stimulation to the exclusion of stored information. The very fact of our having learned the language evinces much storing of information, and of information without which we should be in no position to give verdicts on sentences however observational. Evidently then we must relax our definition of observation sentence to read thus: a sentence is an observation sentence if all verdicts on it depend on present sensory stimulation and on no stored information beyond what goes into understanding the sentence.

 This formulation raises another problem: how are we to distinguish between information that goes into understanding a sentence and information that goes beyond? This is the problem of distinguishing between analytic truth, which issues from the mere meanings of words, and synthetic truth, which depends on more than meanings. Now I have long maintained that this distinction is illusory. There is one step toward such a distinction, however, which does make sense: a sentence that is true by mere meanings of words should be expected, at least if it is simple, to be subscribed to by all fluent speakers in the community. Perhaps the controversial notion of analyticity can be dispensed with, in our definition of observation sentence, in favour of this straightforward attribute of community-wide acceptance.

 This attribute is of course no explication of analyticity. The community would agree that there have been black dogs, yet none who talk of analyticity would call this analytic. My rejection of the analyticity notion just means drawing no line between what goes into the mere understanding of the sentences of a language and what else the community sees eye-to-eye on. I doubt that an objective distinction can be made between meaning and such collateral information as is community-wide.

 Turning back then to our task of defining observation sentences, we get this: an observation sentence is one on which all speakers of the language give the same verdict when given the same concurrent stimulation. To put the point negatively, an observation sentence is one that is not sensitive to differences in past experience within the speech community.

 This formulation accords perfectly with the traditional role of the observation sentence as the court of appeal of scientific theories. For by our definition the observation sentences are the sentences on which all members of the community will agree under uniform stimulation. And what is the criterion of membership in the same community? Simply general fluency of dialogue. This criterion admits of degrees, and indeed we may usefully take the community more narrowly for some studies than for others. What count as observation sentences for a community of specialists would not always so count for a larger community.

 There is generally no subjectivity in the phrasing of observation sentences, as we are now conceiving them; they will usually be about bodies. Since the distinguishing trait of an observation sentence is intersubjective agreement under agreeing stimulation, a corporeal subject matter is likelier than not.

 The old tendency to associate observation sentences with a subjective sensory subject matter is rather an irony when we reflect that observation sentences are also meant to be the intersubjective tribunal of scientific hypotheses. The old tendency was due to the drive to base science on something firmer and prior in the subject's experience; but we dropped that project.

 The dislodging of epistemology from its old status of first philosophy loosed a wave, we saw, of epistemological nihilism. This mood is reflected somewhat in the tendency of Polanyi, Kuhn, and the late Russell Hanson to belittle the role of evidence and to accentuate cultural relativism. Hanson ventured even to discredit the idea of observation, arguing that so-called vary from observer to observer with the amount of knowledge that the observers bring with them. The veteran physicist looks at some apparatus and sees an x-ray tube. The neophyte, looking at the same place, observes rather "a glass and metal instrument replete with wires, reflectors, screws, lamps, and pushbuttons/'6 One man's observation is another man's closed book or flight of fancy. The notion of observation as the impartial and objective source of evidence for science is bankrupt. Now my answer to the x-ray example was already hinted a little while back: what counts as an observation sentence varies with the width of community considered. But we can also always get an absolute standard by taking in all speakers of the language, or most.7 It is ironical that philosophers, finding the old epistemology untenable as a whole, should react by repudiating a part which has only now moved into clear focus.

 Clarification of the notion of observation sentence is a good thing, for the notion is fundamental in two connections. These two correspond to the duality that I remarked upon early in this lecture: the duality between concept and doctrine, between knowing what a sentence means and knowing whether it is true. The observation sentence is basic to both enterprises. Its relation to doctrine, to our knowledge of what is true, is very much the traditional one: observation sentences are the repository of evidence for scientific hypotheses. Its relation to meaning is fundamental too, since observation sentences are the ones we are in a position to learn to understand first, both as children and as field linguists. For observation sentences are precisely the ones that we can correlate with observable circumstances of the occasion of utterance or assent, independently of variations in the past histories of individual informants. They afford the only entry to a language.

 The observation sentence is the cornerstone of semantics. For it is, as we just saw, fundamental to the learning of meaning. Also, it is where meaning is firmest. Sentences higher up in theories have no empirical consequences they can call their own; they confront the tribunal of sensory evidence only in more or less inclusive aggregates. The observation sentence, situated at the sensory periphery of the body scientific, is the minimal verifiable aggregate; it has an empirical content all its own and wears it on its sleeve.

The predicament of the indeterminacy of translation has little bearing on observation sentences. The equating of an observation sentence of our language to an observation sentence of another language is mostly a matter of empirical generalization; it is a matter of identity between the range of stimulations that would prompt assent to the one sentence and the range of stimulations that would prompt assent to the other.8 It is no shock to the preconceptions of old Vienna to say that epistemology now becomes semantics. For epistemology remains centered as always on evidence, and meaning remains centered as always on verification; and evidence is verification. What is likelier to shock preconceptions is that meaning, once we get beyond observation sentences, ceases in general to have any clear applicability to single sentences; also that epistemology merges  with psychology,  as  well  as  with  linguistics. This rubbing out of boundaries could contribute to progress, it seems to me, in philosophically interesting inquiries of a scientific nature. One possible area is perceptual norms. Consider, to begin with, the linguistic phenomenon of phonemes. We form the habit, in hearing the myriad variations of spoken sounds, of treating each as an approximation to one or another of a limited number of norms—around thirty altogether— constituting so to speak a spoken alphabet. All speech in our language can be treated in practice as sequences of just those thirty elements, thus rectifying small deviations. Now outside the realm of language also there is probably only a rather limited alphabet of perceptual norms altogether, toward which we tend unconsciously to rectify all perceptions. These, if experimentally identified,   could  be  taken  as  epistemological building blocks, the working elements of experience. They might prove in part to be culturally variable, as phonemes are, and in part universal.

 Again there is the area that the psychologist Donald T. Campbell calls evolutionary epistemology.9 In this area there is work by Huseyin Yilmaz, who shows how some structural traits of color perception could have been predicted from survival value.10 And a more emphatically epistemological topic that evolution helps to clarify is induction, now that we are allowing epistemology the resources of natural science.1