BELIEFS
of evolution, for securing food, sexual satisfaction and the
conditions of physical survival. Others, on die contrary,
argue that the phenomena investigated by science are to a
considerable extent constructs of the investigating con-
sciousness; that mind cannot be determined by a * matter*
which is itself in part a creation of mind; that mind is a
fundamental reality in the universe and is consequently able
to pass valid judgments about the nature of the world; that
the laws of thought are also laws of things. Which of these
two parties is in the right ? In this context one fact emerges
as highly significant. All men of science, whatever their
views, consistently act as though they believed in the abiKty
of the human intellect, using the method of logic, to make
true Judgments about the nature of the world* Such is the
behaviour even of the Behaviourist. But, according to his
own theory,, the Behaviourist (like the other disparagers of
mind) has no right to behave in this way. If mind is merely
an epiphenomenon of matter, if consciousness is completely
determined by physical motions, if the intellect is only a
machine for securing food laiid sexual pleasure, then there
is absolutely no reason for supposing that any theory pro-
duced by this instrument can have universal validity. If
Behaviourism, for example, is correct, there is no reason
for supposing that the mind can make any kind of valid
judgment about the world. But among judgments about
the world figures the theory of Behaviourism. Therefore,
if Behaviourism is correct, there is no reason for attaching
the slightest importance to the opinions, among others, of
Behaviourists. In other words, if Behaviourism is correct,
it is probable that Behaviourism is incorrect.
All who advance "theories of mind containing the words
(nothing but," tend to involve themselves in this kind of
contradiction. The very fact that they formulate theories
which they believe to have general validity, the very fact
that, having studied a few phenomena (which are anyhow
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