The Problems of Philosophy

The Problems of Philosophy (1912) by Bertrand Russell is an analytical study of major philosophical questions surrounding appearance and reality. Russell unpacks epistemological questions about the nature of knowledge by breaking down previous ideologies about how humans experience the world and gain knowledge. Russell challenges his idealist predecessors by asserting that knowledge is derived from humans’ interaction with a concrete physical space and their own interpretation of sense data. The Problems of Philosophy is an accessible introduction to many major epistemological concepts. The text also exposes many of the limitations of both philosophy and knowledge by using simple illustrations and logical analysis. The work centers on three major themes: The Value of Philosophy, The Relationship Between Perception and Reality, and The Nature and Limits of Human Knowledge. Russell—a renowned philosopher, logician, and social critic—received numerous awards during his lifetime, including the 1950 Nobel Prize in Literature and the 1932 De Morgan Medal awarded by the London Mathematical Society.

This guide refers to the 2023 First Warbler Classics Edition in paperback.

Summary

In The Problems of Philosophy, Bertrand Russell uses an analytic philosophical approach to examine many important philosophical questions, including inquiries into the nature of reality, the existence of matter, and morality. Russell attempts to unpack how humans gain knowledge and interact with the physical world. He also explores how people develop knowledge of truths and universals. He asserts that certain assumptions are necessary for navigating everyday life and in the pursuit of philosophical study. Russell challenges idealism by logically unpacking the relationship between sensation and reality.

The text begins by detailing the relationship between appearance and reality. Russell calls upon epistemological theories that seek to explain how humans interact with the world and develop knowledge about it. Russell denies the idealist view that humans’ understanding of physical objects exists only within their minds. Instead, he draws a distinction between an idea—something that is derived from sense data—and the physical object that exists independently from the self. Humans experience knowledge of the object within the private space of their own mind, but this does not mean that the external object does not exist. Instead, Russell proposes that physical objects have their own nature, which can never be known through the limited, subjective experience of the human mind.

Russell also shows the limitations of sense data by illustrating how different people experience varying versions of the same physical object and how scientific tools like microscopes can uncover hidden layers. Russell defends the existence of matter while explaining that humans can never fully grasp the nature of matter itself; their understanding of the world will always be filtered through a lens of their own sensations.

Russell goes on to identify how his philosophical approach differs from idealist perspectives. He suggests that knowledge is derived from the apprehension of and acquaintance with the external world. Knowledge is broken down into two parts: knowledge of things and knowledge truths. Both are gained through either acquaintance or description. Russell outlines how humans activate both types of knowledge through using conception, memory, and introspection. They also utilize the principle of induction, which relies on making connections and establishing probability.

Later, he explores how both priori and posteriori knowledge combine to form the knowledge of general principles. Humans use experience and reflection to develop certain understandings about how the world works. Their knowledge relies on their ability to connect innate knowledge with sense data. Priori knowledge can be the result of logic, but it also requires inherent understanding and experience. When people find connections across multiple experiences, they develop universals. These commonalities pervade language and existence. Therefore, all truth requires an understanding of universals.

Russell further explains universals that rely on commonalities across experiences and scenarios. For example, the universal of “justice” is understood after analyzing multiple situations in which justice is exhibited. Russell breaks down universals into different types, uncovered through either acquaintance or connection. Universals are pervasive and can be found in every sentence. Humans use universals to develop beliefs. Russell also explores intuitive knowledge and makes a case for its legitimacy through self-evidence. He then provides a roadmap for distinguishing between truth and falsehood.

The text ends with a summary of Russell’s points and a definition of knowledge within the context of truth and falsehood. Russell argues that humans experience probable opinions far more often than they experience concrete truths. This is because all self-evidence and knowledge are subjective and private. Russell explains that humans can never know reality, and he rejects metaphysical philosophical opinions about the nature of reality or theories about the meaning of existence. Instead, he asserts that philosophers, like scientists, have a responsibility to adhere to facts and logical analysis. However, philosophers must go a step further by applying criticism and maintaining an attitude of skepticism. The value of philosophy is not found in its ability to answer questions about existence. Instead, Russell insists that its value is in its ability to ask unanswerable questions.