Logical Empiricism

Syntactic approaches in the philosophy of science, which are based on formalizations in predicate logic, are often considered in principle inferior to semantic approaches, which are based on formalizations with the help of structures. To compare the two kinds of approach, I identify some ambiguities in common semantic accounts and explicate the concept of a structure in a way that avoids hidden references to a specific vocabulary. From there, I argue that contrary to common opinion (i) unintended models do not (...) pose a significant problem for syntactic approaches to scientific theories, (ii) syntactic approaches can be at least as language-independent as semantic ones, and (iii) in syntactic approaches, scientific theories can be as well connected to the world as in semantic ones. Based on these results, I argue that syntactic and semantic approaches fare equally well when it comes to (iv) ease of application, (v) accommodating the use of models in the sciences, and (vi) capturing the theory-observation relation. (shrink)

According to Richard Rorty the “difference between the ‘mainstream’ Anglo-Saxon tradition and the ‘mainstream’ German tradition in twentieth-century philosophy is the expression of two opposed stances toward Kant.” But although the analytic tradition following Russell dismissed the conception of a “synthetic a priori” while most German philosophers insisted on a “transcendental” foundation of knowledge, most philosophers – Dewey, Wittgenstein, and Heidegger being the great exceptions – on both sides adhered to what Rorty calls a “neo-Kantian consensus”: “Even when they claim (...) to have ‘gone beyond’ epistemology, they have agreed that philosophy is a discipline which takes as its study the ‘formal’ or ‘structural’ aspects of our beliefs, and that by examining these the philosopher serves the cultural function of keeping other disciplines honest, limiting their claims to what can be properly ‘grounded’.” Agreeing with Rorty’s analysis Kurt Walter Zeidler speaks of “the analytical heirs of Neo-Kantianism”, who had taken over “with its Anti-psychologism, its criticism of metaphysics and its orientation of epistemology on the ‘fact of science’ three columns of the neo-Kantian program”. The consensus between all schools of Neo-Kantianism was according to Zeidler, “that it was Kant’s main achievement to have referred philosophy to the ‘facts of exact science’ and thereby to have secured her her own ‘object’ as well as her claim to be a science.” Michael Friedman argues for an even stronger connection between Neo-Kantianism and analytic philosophy. According to him the logical positivists, reacting to revolutions in mathematics and mathematical physics, did not simply dismiss but rather ventured “a profound transformation of the Kantian conception of synthetic a priori principles”. They attempted to articulate what Friedman calls “relativized a priori principles”, i.e. “nonempirical principles, which, despite their tendency to be revised in periods of deep conceptual revolution, are nonetheless constitutive of the framework for natural scientific investigation […] at a given time.” This transformation was according to Friedman first conceived by Reichenbach in his book Relativitätstheorie und Erkenntnis apriori (1920), where Reichenbach distinguishes two meanings of “the Kantian notion of the a priori”, the first is “necessarily and unrevisably true”, the second is “constitutive of the concept of the object of knowledge”. “What the development of modern geometry and relativity theory really shows is that these two meanings must be separated.” Even though no physical theory is “true for all time”, there are principles which are relative to a particular theory “constitutively a priori”, i.e. “they are not themselves subject to straightforward empirical confirmation or disconfirmation”. In Carnap’s Logical Syntax of Language (1934) Friedman finds “a revival of the relativized a priori in something very like Reichenbach’s original sense.” By contrast “the Aufbau construction suffers from serious technical problems – problems that, in fact, undermine Carnap’s attempt to distinguish himself from the Marburg School with respect to the never completed ‘X’ of empirical cognition and the synthetic a priori.” According to Friedman’s reading of the Aufbau “the entire constitution of the external world is determined from sensory data on the basis of a complicated system of physical and methodological conventions or stipulations”. Because the epistemological “status of these methodological principles remains […] fundamentally unclear” according to Friedman, “Carnap ends up with no objection, in particular, to the synthetic a priori.” When Carnap speaks of the Marburg School of Neo-Kantianism he primarily refers to Natorp and Cassirer. But it was the founder of this school Hermann Cohen who programmatically referred philosophy to the “fact of science” and consequently identified the synthetic a priori with the methodological principles of science. But Cohen does not conceive these a priori principles to be “necessarily and unrevisably true” in the sense that Kant did. “New problems will necessitate new presuppositions. The necessary idea of the progress of science necessarily not only is accompanied by but presupposes the idea of the progress of pure knowledge.” “New problems will bring new categories; will necessitate new presuppositions.” Thus already Cohen argues for a historically relativized a priori. As Carnap was certainly influenced by the ideas of Cohen trough Cassirer and Natorp this raises several questions with regard to the relation of Carnap to the Marburg School and Friedman’s account of it. Carnap rejects the synthetic a priori because according to the conception of the constitutional theory of the Aufbau “there are no other components in cognition than these two – the conventional and the empirical”. But this rejection fails according to Friedman, because the methodological principles cannot be viewed “as simple definitional conventions”. This is indirectly supported by Friedman’s claim, that what he calls Reichenbach’s relativized conception of a synthetic a priori is not to be identified with Schlick’s characterization of constitutive principles as conventions. But if the relativized a priori is neither to be viewed as a convention nor as an a priori knowledge in the Kantian sense what exactly is its epistemological status and in what way is it distinguished from the historically relativized a priori of the Marburg School? This question shall be addressed by a comparison of the conceptions of the methodological principles of science as stated by Cohen in his Logik der reinen Erkenntnis and by Carnap in his Aufbau. (shrink)

In this paper I aim to demonstrate that Rudolf Carnap's analysis of the application of information theory within physics, an intellectual-historical precedent of current philosophical criticisms toward this tendency, is justified. First, Carnap and Bar-Hillel (1952) underlined the unjustified ‘semantification’ of Shannon entropy Furthermore, Carnap criticized the ‘physicalization’ of Shannon entropy, but that criticism was not accepted by the physics community of the 1950s (Köhler 2001). Finally, in the posthumously published "Two Essays on Entropy" Carnap (1977) developed a critical assessment (...) of entropy concepts that showed some deep conceptual and interpretative deficiencies in Jaynes (1957a) and Brillouin’s (1956) informational approaches to thermophysics. (shrink)

In this paper I investigate how intellectual problems concerning an epistemology of history and a historical view of knowledge played a role in the network of logical empiricist philosophers between 1930 and 1945. Specifically, I focus on the practical efforts of Hans Reichenbach and Otto Neurath to incorporate these intellectual stakes concerning history. I argue that Reichenbach was mainly concerned with creating more institutional space for scientific philosophy. Consequently, he was interested in determining his relation to historically oriented philosophy on (...) the practical level only. Otto Neurath, I claim, was interested in promoting an intellectual incorporation of an epistemology of history and a historical view of knowledge into the Unity of Science movement. His attempts, however, largely failed. I conclude that the intellectual stakes concerning history did have an effect within the network of logical empiricist philosophers, but that, by 1945 these stakes were entirely dissolved. The displacement of the network to the United States removed Reichenbach’s practical problems, while Neurath was unable to persuade enough actors before his death. (shrink)

In this paper, we investigate how the life and work of Louis Rougier relate to the broader political dimension of logical empiricist philosophy. We focus on three practical projects of Rougier in the 1930s and 1940s. First, his attempts to integrate French-speaking philosophers into an international network of scientific philosophers by organizing two Unity of Science conferences in Paris. Second, his role in the renewal of liberalism through the organization of the Walter Lippmann Colloquium. Third, Rougier’s attempts at political negotiations (...) between Great Britain and the Vichy regime during the Second World War. These activities of Rougier in the 1930s and 1940s have so far never been discussed as part of a unified project on Rougier’s part. Based on our investigations of these practical projects of Rougier, we argue that Rougier’s relation to logical empiricist philosophers should primarily be understood on the level of action. Rougier’s projects aimed to proliferate the concrete improvement of society and the lives of its citizens by expunging all metaphysical questions and speculations from the sphere of social discourse. Rougier conceived logical empiricist philosophers as allies to achieve such practical effects in society. (shrink)

The most prominent Czech philosopher, Karel Kosík, makes a few hints to the Vienna Circle, Otto Neurath and "positivism" in his important book, DIALECTICS OF THE CONCRETE (1963). I mine these few remarks for a better understanding of the conflicts, as well as connections, between the social progressivism of the Vienna Circle and the later Marxist humanism.

This paper contributes to explaining the rise of logical empiricism in mid-twentieth century (North) America and to a better understanding of American philosophy of science before the dominance of logical empiricism. We show that, contrary to a number of existing histories, philosophy of science was already a distinct subfield of philosophy, one with its own approaches and issues, even before logical empiricists arrived in America. It was a form of speculative philosophy with a concern for speculative metaphysics, normative issues relating (...) to science and society and issues which later were associated with logical empiricist philosophy of science, issues such as confirmation, scientific explanation, reductionism and laws of nature. Further, philosophy of science was not primarily pragmatist in orientation. We also show, with the help of our historical characterization, that a recent account of the emergence of analytic philosophy applies to the rise of logical empiricism. It has been argued that the emergence of American analytic philosophy is partly explained by analytic philosophers’ use of key institutions, including of journals, to marginalize speculative philosophy and promote analytic philosophy. We argue that this use of institutions included the marginalization of speculative and value-laden philosophy of science and the promotion of logical empiricism. (shrink)

Ernest Nagel played a key role in bridging the gap between American philosophy and logical empiricism. He introduced the European analytic approach to the American philosophical community but also remained faithful to the naturalism of his teachers. This paper aims to shed new light on Nagel’s intermediating endeavors by reconstructing his philosophical development in the late 1920s and 1930s. This is a decisive period in Nagel’s career because it is the phase in which he first formulated the principles of his (...) naturalism and spent a year in Europe to visit the key centers of logical empiricism. Building on a range of published and unpublished papers, notes, and correspondence---including hundreds of pages of letters to his close friend Sidney Hook---I reconstruct Nagel’s philosophical development, focusing especially on the philosophical influence of John Dewey, Morris R. Cohen, Rudolf Carnap, and Hans Reichenbach. (shrink)

During the first quarter of the twentieth century, the French philosopher Henri Bergson became an international celebrity, profoundly influencing contemporary intellectual and artistic currents. While Bergsonism was fashionable, L. Susan Stebbing, Bertrand Russell, Moritz Schlick, and Rudolf Carnap launched different critical attacks against some of Bergson’s views. This book examines this series of critical responses to Bergsonism early in the history of analytic philosophy. Analytic criticisms of Bergsonism were influenced by William James, who saw Bergson as an ‘anti-intellectualist’ ally of (...) American Pragmatism, and Max Scheler, who saw him as a prophet of Lebensphilosophie. Some of the main analytic objections to Bergson are answered in the work of Karin Costelloe-Stephen. Analytic anti-Bergsonism accompanied the earlier refutations of idealism by Russell and Moore, and later influenced the Vienna Circle’s critique of metaphysics. It eventually contributed to the formation of the view that ‘analytic’ philosophy is divided from its ‘continental’ counterpart. (shrink)

During the late 1930s, the failed attempt at collaboration between the Frankfurt School and the Vienna Circle culminated in Horkheimer’s 1937 paper ‘The Latest Attack on Metaphysics’. Horkheimer ([1937] 1972), relying on a caricature of positivism as espousing an uncritical myth of the given, drew far-reaching conclusions concerning positivism’s conservative prohibition of the radical questioning of appearances. Horkheimer (1940) later applied some of these criticisms to Dilthey’s conception of Verstehen, while presenting Logical Empiricism as dismissing Dilthey’s proposals nothing more than (...) poetry. By examining Neurath’s unpublished reply to Horkheimer, and drawing on Uebel’s (2019) account of Logical Empiricism’s stance towards Verstehen, this chapter will attempt to dispel Horkheimer’s caricature. I will highlight a parallel between Neurath’s attitude towards (i) claims about Verstehen in social science and (ii) Horkheimer’s proposals for the use of Vernunft by a ‘supra-scientific’ Critical Theory. Neurath argues that once Horkheimer’s objections to ‘positivism’ are reformulated in non-metaphysical terms, they point towards a genuine problem concerning science’s relation to social praxis. For Neurath, the problem can be addressed from within (rather than, as Horkheimer would have it, from above) empirically-minded investigations in the history and sociology of science. (shrink)

The global relation between logical empiricism and American pragmatism is one of the more difficult problems in history of philosophy. In this paper I’d like to take a local perspective and concentrate on the details that concern the vicissitudes of a philosopher who played an important role in the encounter of logical empiricism and American pragmatism, namely, Ernest Nagel. In this paper, I want to explore some aspects of Nagel’s changing attitude towards the then „new“ logical-empiricist philosophy. In the beginning (...) Nagel welcomed logical empiricism whole-heartedly. This early enthusiasm did not last. At the end of his philosophical career Nagel’s early positive attitude towards logical empiricism shown in the 1930s had been replaced by a much more reserved one. Nagel’s growing dissatisfaction with the Carnapian version of logical empiricist philosophy was clearly expressed in Nagel’s criticism of Carnap’s inductive logic and more generally in his last book Teleology Revisited and Other Essays on History and Philosophy of Science. There he critized harshly Carnap’s philosophy of science in general as ahistoric and non-pragmatist. One of the distinctive features of Nagel’s philosophy of science is the emphasis that he put on the role of history of science for philosophy of science. A compelling evidence for this attitude are his works on the history and philosophy of geometry and algebra One may say that Carnap and Nagel represented opposed possibilities of how the profession of a philosopher of science could be understood: Carnap as a „conceptual engineer“ was engaged in the task of inventing the conceptual tools for a better theoretical understanding of science, while Nagel was to be considered more as a „public intellectual“ engaged in the project of realizing a more rational and enlightened society. (shrink)

With the outbreak of the First World War in 1914, there emerged two controversies related to the responsibility of philosophical ideas for the rise of German militarism. The first, mainly journalistic, controversy concerned the influence that Nietzsche’s ideas may have had on what British propagandists portrayed as the ruthlessly amoral German foreign policy. This soon gave way to a second controversy, waged primarily among academics, concerning the purportedly vicious political outcomes of German Idealism, from Kant through to Fichte, Schelling, and (...) Hegel. During the autumn of 1914, and at the cusp between the two controversies, Moritz Schlick was to deliver a lecture series on Nietzsche’s life and work at the University of Rostock. Responding to both debates, Schlick penned an introduction in which he sought to defend philosophy against all those who would embroil it in warfare. Schlick offers a series of arguments defending Nietzsche against his accusers. He also argues that, though their contributions to the History of Philosophy often amounted to no more than ‘beautiful nonsense’, the German Idealists’ philosophical views cannot be held responsible for the rise of German nationalism. Finally, Schlick mounts a general defense of the search for truth, both in philosophy and in Wissenschaft, as a type of activity which presupposes peace. Though Schlick’s metaphilosophical views change, as this paper shows, he remains constant both in his favourable appraisal of Nietzsche, as well as his separation between politics on the one hand, and both philosophy and Wissenschaft on the other hand. (shrink)

Hempel seems to hold the following three views: (H1) Understanding is pragmatic/relativistic: Whether one understands why X happened in terms of Explanation E depends on one's beliefs and cognitive abilities; (H2) Whether a scientific explanation is good, just like whether a mathematical proof is good, is a nonpragmatic and objective issue independent of the beliefs or cognitive abilities of individuals; (H3) The goal of scientific explanation is understanding: A good scientific explanation is the one that provides understanding. Apparently, H1, H2, (...) and H3 cannot be all true. Some philosophers think that Hempel is inconsistent, while some others claim that Hempel does not actually hold H3. I argue that Hempel does hold H3 and that he can consistently hold all of H1, H2, and H3 if he endorses what I call the “understanding argument.” I also show how attributing the understanding argument to Hempel can make more sense of his D-N model and his philosophical analysis of the pragmatic aspects of scientific explanation. (shrink)

Our main goal in this paper is to present and scrutinize Reichenbach’s own naturalism in our contemporary context, with special attention to competing versions of the concept. By exploring the idea of Reichenbach’s naturalism, we will argue that he defended a liberating, therapeutic form of naturalism, meaning that he took scientific philosophy to be a possible cure for bad old habits and traditional ways of philosophy. For Reichenbach, naturalistic scientific philosophy was a well-established form of liberation. We do not intend (...) to suggest that Reichenbach acted as an inventor of naturalism; nonetheless, invoking the term and the idea of ‘naturalism’ is more than a simple rhetorical strategy for rehabilitating Reichenbach as a forerunner of this field. We think that his ideas can make a valuable contribution to contemporary debates, and that he presents an interesting case among the other scientifically oriented proponents of his time. After presenting a short reconstruction of the meaning of naturalism—or, more appropriately, naturalisms—in order to be able to correctly situate Reichenbach within his own as well as a systematic context, we discuss Reichenbach’s naturalism against the background of his scientific philosophy, his views on the relation of common-sense knowledge to science, and his efforts at popularization. To delve deeper into this topic, we present a case study to show how Reichenbach argued that in both scientific and philosophical discussions, it is necessary to move from the request and value of truth to probability. And, finally, we argue that the liberation of knowledge and nature was a socio-political program for Reichenbach, who talked about his own scientific philosophy as “a crusade.” By emphasizing this aspect of Reichenbach’s naturalism, we may be in a better position to situate him in the history of analytic philosophy in general, and in the yet-to-be-written narrative of the naturalistic movement in particular. (shrink)

In his refreshingly non-parochial book There Are No Such Things as Theories, Steven French develops an ontology and an account of representation for the Partial Structures View in the philosophy of science as a competitor to the logical empiricists’ Received View. I argue that formally and practically, the two views are on a par, and that French just needs to take a few more steps with his ontology and account of representation to arrive at the logical empiricists’ positions.

The received view on the development of the correspondence rules in Carnap’s philosophy of science is that at first, Carnap assumed the explicit definability of all theoretical terms in observational terms and later weakened this assumption. In the end, he conjectured that all observational terms can be explicitly defined in in theoretical terms, but not vice versa. I argue that from the very beginning, Carnap implicitly held this last view, albeit at times in contradiction to his professed position. To establish (...) this point I argue that, first, Carnap’s ‘Über die Aufgabe der Physik’ is a contribution to the philosophy of science of logical empiricism, contrary to Thomas Mormann and in agreement with Herbert Feigl. Second, Michael Friedman misunderstands the ‘Aufgabe’ with his claim that it describes a method for arriving at explicit definitions for theoretical terms. Another received view on Carnap’s philosophy of science is that it assumed a formalization of physical theories that was too detached from actual physics and thus justly disavowed in favor of the semantic view as, for example, developed by van Fraassen. But the ‘Aufgabe’ and related works including the Aufbau show that from the very beginning to his last works, Carnap suggested formalizing physical theories as restrictions in mathematical spaces, as in the state-space conception of scientific theories favored by van Fraassen. (shrink)

This volume has two primary aims: to trace the traditions and changes in methods, concepts, and ideas that brought forth the logical empiricists’ philosophy of physics and to present and analyze the logical empiricists’ various and occasionally contrary ideas about the physical sciences and their philosophical relevance. These original chapters discuss these developments in their original contexts and social and institutional environments, thus showing the various fruitful conceptions and philosophies behind the history of 20th-century philosophy of science. Logical Empiricism and (...) the Natural Sciences is divided into three thematic sections. Part I surveys the influences on logical empiricism’s philosophy of science and physics. It features chapters on Maxwell’s role in the worldview of logical empiricism, on Reichenbach’s account of objectivity, on the impact of Poincaré on Neurath’s early views on scientific method, Frank’s exchanges with Einstein about philosophy of physics, and on the forgotten role of Kurt Grelling. Part II focuses on specific physical theories, including Carnap’s and Reichenbach’s positions on Einstein’s theory of general relativity, Reichenbach’s critique of unified field theory, and the logical empiricists’ reactions to quantum mechanics. The third and final group of chapters widens the scope to philosophy of science and physics in general. It includes contributions on von Mises’ frequentism; Frank’s account of concept formation and confirmation; and the interrelations between Nagel’s, Feigl’s, and Hempel’s versions of logical empiricism. (shrink)

In the late 1920s and early 1930s, the philosopher Hans Reichenbach led a group of like-minded colleagues in Berlin that must count as an independent point of origin of the movement of logical empiricism. Like the Vienna Circle with whom they cooperated on numerous occasions, their concern was to develop a philosophy of science adequate to the latest advances in science itself. Differences of philosophical background and interests, however, resulted in putting different accents by justifying scientific knowledge.

Carnap’s 1931 attack against metaphysics notoriously utilises Heidegger’s work to exemplify the meaninglessness of metaphysical pseudo‐statements. This paper interprets Carnap’s metametaphysics as concerned with delimiting theoretical dialogue in such a manner as to exclude unresolvable disagreements. It puts forth a revised version of Carnap’s argument against the viability of metaphysics, by setting aside his stronger claims that rely on verificationism and focusing instead on his account of metaphysical claims as mere expressions of what he calls “Lebensgefühl,” or a general attitude (...) towards life. Such attitudes, Carnap argues, are unsuitable objects of theoretical dialogue, insofar as disagreements that concern them are unresolvable. Carnap thus recommends abandoning the attempt to resolve metaphysical disagreements as if they were theoretical. As long as it does not enter into unresolvable disagreements, art, rather than theory, is the appropriate medium for expressing Lebensgefühl. (shrink)

In his earliest philosophical work, Moritz Schlick developed a proposal for rendering aesthetics into a field of empirical science. His 1908 book Lebensweisheit developed an evolutionary account of the emergence of both scientific knowledge and aesthetic feelings from play. This constitutes the framework of Schlick’s evolutionary psychological methodology for examining the origins of the aesthetic feeling of the beautiful he proposed in 1909. He defends his methodology by objecting to both experimental psychological and Darwinian reductionist accounts of aesthetics. Having countered (...) these approaches, Schlick applies Külpe’s psychological distinction between stimulus-feelings and idea-feelings to collapse the traditional philosophical opposition between the agreeable and the beautiful. Both types of feeling, Schlick argues, result from humans’ adaptation to their environment. Because of this adaptation, feelings that were once only stimuli for action can come to be enjoyed for their own sake. This thesis underlies Schlick’s 1908 argument that art, qua mimesis, is necessarily inferior to aesthetic feelings directed towards the environment. Part of Schlick’s justification for this view is that humans are, through a long evolutionary process, better adapted to their environment than to artworks. Schlick nevertheless concedes that mimetic art can involve ways of abstracting from the objects it copies to produce idealised regularities that are not found in the original. Schlick thus concludes that art teaches its audience how to perceive the world in this abstract and idealised manner. This type of environmental aesthetics constitutes a means for reaching Schlick’s utopian ecological vision of a future in which culture will become harmonised with nature. (shrink)

The history of early analytic philosophy, and especially the work of the logical empiricists, has often been seen as involving antagonisms with rival schools. Though recent scholarship has interrogated the Vienna Circle’s relations with e.g. phenomenology and Neo-Kantianism, important works by some of its leading members are involved in responding to the rising tide of Lebensphilosophie. This paper will explore Carnap’s configuration of the relation between Lebensphilosophie and the overcoming of metaphysics, Schlick’s responses to Schopenhauer and Nietzsche, and Neurath’s reaction (...) against Spengler. (shrink)

Thomas Kuhn was never a player in the contemporary realism/anti-realism debates, the debate that gained momentum around 1980 or so, with the publication of Bas van Fraassen’s Scientific Image and Larry Laudan’s “Confutation of Convergent Realism”. But I argue that Kuhn had a significant influence on these debates. Kuhn played a significant role in focusing philosophers’ attention on a different issue than the focus of the realism/anti-realism debate of the 1950s and 1960s. Instead of focusing on the meaning of theoretical (...) terms, philosophers of science turned their attention to the problems raised by changes of theory. The particular shape of the contemporary debate thus owes something to the publication of Structure of Scientific Revolutions. (shrink)

Bilimi ve bilimsel bilgiyi kültür, değer ve öznel yargılardan izole ederek nesnel bir şekilde ortaya koyabilmeye yönelik hararetli tartışmaların yaşandığı yirminci yüzyıl bilim anlayışının temel gayesi, deney ve gözleme tabi olabilecek fiziki dünyadaki olguları, mantıksal çözümlemeye tabi tutarak birleştirilmiş bilime ulaşmaktır. Bu amaca giden yolda olgulara dayanmayan ve sınanamayan her türlü metafizik öge yok sayılır. Bilimsel bilginin sadece deney ve gözleme tabi olana, diğer bir deyişle olgu verilerine dayandığı iddiasını taşıyan bu düşünce sistemi, özellikle Viyana Çevresi üyeleri tarafından benimsenmiştir. Bu (...) bakımdan Çevre üyelerinin bilimsellik anlayışındaki temel ölçüt olgulara dayanan önermelerin ya da yargıların doğrulanabilmesidir. Bilimsel bilginin sadece olgusal dünyanın gözlemlenmesi ve bu gözlem sonucunda ortaya konulan önermelerin ya da ifadelerin doğrulanmasıyla sağlandığını düşünen Çevre üyelerinin bu savlarındaki amacı bilimi ve onun bilgisini her türlü kültür ve değer alanından uzaklaştırarak metafiziksel unsurlardan arındırılmış nesnel bilgiye ulaşmaktır. Çevre üyelerinin birçoğu bilim alanı içerisinde tartışmaya yol açan meselelerin aslında metafiziksel içerikli ve dolayısıyla bunların görünüşte problemler olduğunu belirterek bu tartışmaların bilimsel bilginin gelişimi önünde bir engel oluşturacağı kanaatindedir (Hızır, 1965, s. 254). Söz gelimi, Carnap’a göre, metafizik ögeler olgusal içeriğe sahip olmadığı ve sınanabilir nitelikte olmadıkları için bilim alanı içerisinde değerlendirilemez. Bu nedenle, metafizik ögeler hem doğrulanması mümkün olmadığı hem de dilin mantıksal dizimine genellikle uymadığı gerekçesiyle anlamsızdır (Öztürk, 2011, s. 155). Bu bakımdan Çevre üyelerine göre, olgulara dayanmayan ve bilimde yanılsamalara yol açan metafizik söylemler bilimden ayıklanmalı ve bilimsel bilgi ancak olgu ve deneye dayanan önermeler üzerinden yürütülmelidir. Öte yandan Çevre düşünürleri mantıksal çözümleme yoluyla olgulara dayanan önermelerin metafiziksel unsurlar içeren önermelerden ayırt edilebileceğini ifade etmiştir. Bu bağlamda metafizik önermeleri, metafizik olmayan önermelerden ayırt edecek ölçütün doğrulanabilirlik olduğunu savunurlar. Çevre üyelerinin bu tutumları bir bakıma bilim ve sözde bilim arasında ayrım yapma ve metafiziği bilimin dışında tutma çabası olarak da değerlendirilebilir (Kabadayı, 2011, s. 39-40). Yirminci yüzyıl bilim anlayışında bilimsel etkinlikte gözlemin ve gözlemi yürüten bilim insanlarının dolaysız öznel duyu verileriyle ilişkili olduğu bu nedenle gözlem verilerinin psikolojizmin etkisinde olduğu fikri ortaya atılır. Başta Neurath olmak üzere dönemin bilim felsefecileri bilimsel bilginin kültür, değer ve psikoloji gibi öznel unsurlardan uzaklaştığı sürece değerli olduğu kanısında olduğu için bu fikre karşı çıkmaktadır (Gillies, 2018, s. 123). Görüldüğü üzere, Çevre üyelerinin temel amacı metafizik önermelerden arındırılmış, olgulara dayanan bir bilime ulaşmaktır. Bu amacın gerçekleşmesine olanak sağlayacak yöntem ise mantıksal çözümlemedir. Bu bağlamda Çevre üyeleri olgulara dayanan ve doğrulanabilen önermelerin, söz dizimi (sentaks) ve anlamsal (semantik) açıdan incelemeye tabi tutulması gerektiğini düşünmektedir (Yardımcı, 2018, s. 13-15). Özellikle Carnap (1935, s. 9-10) doğrulamanın ancak öne sürülen önermenin mantıksal analize tabi tutularak yapılması gerektiğini iddia etmiştir (Irzık, 1962, s. 65). Bununla birlikte, felsefenin işlevi, önermeleri mantıksal analize tabi tutarak yalın hale getirmektir. İşte felsefenin bu yönü Neurath’da bilimin birliği, Carnap’ta ise bilimin sentaksı, yani bilimin mantığı üzerine çalışma anlamına gelir (Hızır, 1965, s. 252). Bilimi, bilim olmayandan ayırma yöntemi olarak kullanılan doğrulama işlemi, teorik bir söylem ve gözlem önermesi arasında yapılan bir işlem olması bakımından mantıksal ve dilsel bir özellik taşır. Buradaki temel sorun ise teorik bir önermenin gözlem önermelerine indirgenebilir nitelikte olması ve gözlem önermelerinin, gözlem ile nasıl ilişki kurduğunu saptamaktır. İşte Viyana Çevresi üyeleri bu ilişkinin protokol önermeleri ile kurulduğu kanaatindedir (Ural, 2012, s. 105-107) çünkü onlara göre; öznelerarası bir bilimin sağlanması için yansız ve anlam karmaşasından arındırılmış bir dil gereklidir (Serin, 2015, s. 55). Bu dil de ancak protokol önermeler aracılığıyla kurulabilir. Bu bağlamda Çevre üyelerinin, metafiziksel ifadeler barındıran önermelerin anlamsızlığı ve bilimleri ortak bir paydada birleştiren fiziksel bir dil oluşturma olmak üzere iki temel hedefinin olduğu söylenebilir (Godfrey-Smith, 2003, s. 25; Salgar, 2012, s. 187). (shrink)

While the Vienna Circle had virtually no impact on the Czech-speaking philosophical community during the 1930s, one can find a curious meeting point in the field of theory of architecture. There is now a growing literature on Otto Neurath as a theorist of architecture and urbanism, who emphasized the social aspects of modern building and approached architecture from his idiosyncratic viewpoint of Marxism interpreted as a physicalistic social science. It is less well known that a young Czech architecture critic and (...) theorist, Karel Teige, cultivated strikingly similar views during the same period—from 1920s to 1930s—albeit without any knowledge of Neurath’s thought in particular, or for that matter the Vienna Circle in general. The chapter reveals similarities as well as differences between Neurath and Teige on Marxism, science and architecture, and the Bauhaus, as well as a discussion of the relations of both to the contemporaries, most importantly Adolf Loos, Josef Frank and Hannes Meyer. (shrink)

A review of Jordy Cat & Adam Tamás Tuboly (eds.), Neurath Reconsidered: New Sources and Perspectives (Springer 2019).

Working from Within: The Nature and Development of Quine's Naturalism. By Verhaegh Sander.

The age-old question “What is truth?” is not an unambiguous one. There are at least two different meanings. In one sense, it is a semantic question about the meaning of the word “truth” and/or a metaphysical question about the nature of the property of truth, that is, how truth can be defined in terms of other notions, if it is definable at all. In another sense, it is an epistemological question about the criterion or test of truth, that is, how (...) we can recognize or accept (empirical) propositions as true. Ayer, in Language, Truth and Logic (LTL) and some other articles, tried to convince us that when we attempt to elucidate a theory of truth, we are only engaging in the epistemological project of finding the criterion of truth. This anti-semantical and anti-metaphysical view is based on Ayer’s (radical) deflationism about truth. In this chapter, I will argue that since Ayer did not accept that the criterion of truth is intimately related to the concept of truth, he can be seen as a deflationist about the nature of truth and as an advocate of a certain (Schlickian) kind of correspondence conception about the criterion of truth. His position would not be tenable if he had maintained what some of his contemporaries accepted, namely that there is a close connection between the two truth-theoretical tasks: the definitional and the criterial one. (shrink)

Carnap suggests that philosophy can be construed as being engaged solely in conceptual engineering. I argue that since many results of the sciences can be construed as stemming from conceptual engineering as well, Carnap’s account of philosophy can be methodologically naturalistic. This is also how he conceived of his account. That the sciences can be construed as relying heavily on conceptual engineering is supported by empirical investigations into scientific methodology, but also by a number of conceptual considerations. I present a (...) new conceptual consideration that generalizes Carnap’s conditions of adequacy for analytic–synthetic distinctions and thus widens the realm in which conceptual engineering can be used to choose analytic sentences. I apply these generalized conditions of adequacy to a recent analysis of scientific theories and defend the relevance of the analytic–synthetic distinction against criticisms by Quine, Demopoulos, and Papineau. (shrink)

In Der logische Aufbau der Welt, first published in 1928, Carnap aims to rationally reconstruct all objects of cognition by logico-definitional means. As a result, he intends to obtain a fully objective framework in which scientific discourse can take place. This is made possible by the novel method of ‘purely structural definite description’ of all scientifically relevant objects, which is first introduced in the Aufbau. Key to the attainment of this goal is the notion of ‘foundedness’, which Carnap presents as (...) a new basic notion of logic, in order to establish a link between the purely conventional world of logical and mathematical knowledge and the empirical world of knowledge of scientific objects. This idea experienced major criticism by Friedman (1999a,b) since he considers it to lead to the demolition of the boundary between those two worlds. In this essay, we want to defend foundedness against Friedman’s critique by arguing that its introduction is necessary within Carnap’s logicist world of thought to deal with a more fundamental problem: the demarcation of the empirical parts of the Aufbau. In the last section, we will give an outlook on the actual cause for the failure of the Aufbau, the lack of a principle to determine the truth of the instances of the basic relation in the Aufbau, and we will show how this can contribute to the explanation of Carnap’s future philosophical development and retrospective self-evaluation. This essay serves as a dense informal sketch for a later extensive formal treatment of this reading of foundedness and focuses on its implications for the interpretation of Carnap’s post-Aufbau development. (shrink)

The ‘between Wars’ period in England in the early twentieth century was extraordinary, philosophically. It was marked by a profusion of new, controversial, and revolutionary ideas. Developments in formal logic, the rise of the method of ‘analysis’, and logical atomism were already changing the face of philosophy in England. From this mix emerged two distinctive views about language and its connection to philosophical methodology: one championing the concept of an ideal language; and one rejecting this and favoring appeal to ordinary (...) language. The origin of both views is to be found in the (earlier and later) work of Ludwig Wittgenstein. In this paper, I will examine the emergence of these views in relation to one another: an ideal language conception represented by A.J. Ayer in his Language, Truth and Logic, and the reaction against this conception in the early phases of ordinary language philosophy, in particular in the work of John Wisdom. (shrink)

The present paper deals with the ontological status of numbers and considers Frege´s proposal in Grundlagen upon the background of the Post-Kantian semantic turn in analytical philosophy. Through a more systematic study of his philosophical premises, it comes to unearth a first level paradox that would unset earlier still than it was exposed by Russell. It then studies an alternative path that, departing from Frege’s initial premises, drives to a conception of numbers as synthetic a priori in a more Kantian (...) sense. On this basis, it tentatively explores a possible derivation of basic logical rules on their behalf, suggesting a more rudimentary basis to inferential thinking, which supports reconsidering the difference between logical thinking and AI. Finally, it reflects upon the contributions of this approach to the problem of the a priori. (shrink)

In the late 1930s, a few years before the start of the Second World War, a small number of European philosophers of science emigrated to the United States, escaping the increasingly perilous situation on the continent. Among the first expatriates were Rudolf Carnap and Hans Reichenbach, arguably the most influential logical empiricists of their time. In this two-part paper, I reconstruct Carnap’s and Reichenbach’s surprisingly numerous interactions with American academics in the decades before their move in order to explain the (...) impact of their arrival in the late 1930s. This second part traces Reichenbach’s development and focuses on his frequent interactions with American academics throughout the 1930s. I show that Reichenbach was quite ignorant about developments in Anglophone philosophy in the first stages of his career but became increasingly focused on the United States from the late 1920s onwards. I reconstruct Reichenbach’s efforts to find a job across the Atlantic and show that some of his English publications—most notably Experience and Prediction—were attempts to change the American narrative about logical empiricism. Whereas U. S. philosophers identified scientific philosophy with the views of the Vienna Circle, Reichenbach aimed to market his probabilistic philosophy of science as a subtler alternative. (shrink)

In the years before the Second World War, Rudolf Carnap and Hans Reichenbach emigrated to the United States, escaping the quickly deteriorating political situation on the continent. Once in the U. S., the two significantly changed the American philosophical climate. This two-part paper reconstructs Carnap’s and Reichenbach’s surprisingly numerous interactions with American academics in the decades before their move in order to explain the impact of their arrival in the late 1930s. Building on archival material of several key players and (...) institutions, I take some first steps toward answering the question why logical empiricism became so successful in the United States after the War. This first part reconstructs Carnap’s development between 1923, when he first visited New York, and 1936, when he was offered a position at the University of Chicago. I describe Carnap’s first substantive contacts with American philosophers as well as the events leading up to his decision to emigrate. In addition, I argue that some of Carnap’s work from the mid-1930s—in particular “Testability and Meaning”—can be better understood if we take into account his attempts to correct the American narrative about logical positivism and his increasingly desperate efforts to find a position in the United States. (shrink)

This paper reconstructs the American reception of logical positivism in the early 1930s. I argue that Moritz Schlick (who had visiting positions at Stanford and Berkeley between 1929 and 1932) and Herbert Feigl (who visited Harvard in the 1930-31 academic year) played a crucial role in promoting the *Wissenschaftliche Weltauffassung*, years before members of the Vienna Circle, the Berlin Group, and the Lvov-Warsaw school would seek refuge in the United States. Building on archive material from the Wiener Kreis Archiv, the (...) Harvard University Archives, and the Herbert Feigl Papers, as well as a large number of publications in American philosophy journals from the early 1930s, I reconstruct the subtle transformation of the American philosophical landscape in the years immediately preceding the European exodus. I argue that (1) American philosophical discussions about meaning and significance and (2) internal dynamics in the Vienna Circle between 1929 and 1931 significantly impacted the way in which US philosophers came to perceive logical positivism. (shrink)

The history of what the title of Baghramian and Marchetti’s book refers to as the ‘Great Divide’ between Analytic and Continental philosophy has been the subject of much debate and controversy in r...

During the 1930s, while both movements were fleeing from persecution by the Nazis, the Vienna Circle and the Frankfurt School planned to collaborate. The plan failed, and in its stead Horkheimer published a critique of the Vienna Circle in “The Latest Attack on Metaphysics” (written in collaboration with Adorno, though he is not credited as an author). This paper will analyse Horkheimer’s (and Adorno’s) article, and the ensuing dialogue with Neurath. The Frankfurt School’s critical stance towards the Vienna Circle can (...) be traced back to Adorno’s earlier objections to the ‘positivist’ myth of the given. In response to Carnap’s attack on Heidegger, Horkheimer (and Adorno) criticized both metaphysics and its ‘scientistic’ overcoming. Their critique employs a number of overgeneralisations about ‘logical positivism’. Neurath’s unpublished reply proposes corrections to the Frankfurt School’s portrayal of ‘positivism’, pointing towards a partly conciliatory direction within the framework of Unified Science. The attempted collaboration between the Vienna Circle and the Frankfurt School ended when Horkheimer refused to publish Neurath's reply to his article in the Zeitschrift für Sozialforschung. Horkheimer subsequently made anti-positivism a central concern for critical theory, setting the tone of subsequent polemics in the Positivismusstreit of the 1960s. (shrink)

A. J. Ayer’s Language, Truth, and Logic had been responsible for introducing the Vienna Circle’s ideas, developed within a Germanophone framework, to an Anglophone readership. Inevitably, this migration from one context to another resulted in the alteration of some of the concepts being transmitted. Such alterations have served to facilitate a number of false impressions of Logical Empiricism from which recent scholarship still tries to recover. In this paper, I will attempt to point to the ways in which LTL has (...) helped to foster the various mistaken stereotypes about Logical Empiricism which were combined into the received view. I will begin by examining Ayer’s all too brief presentation of an Anglocentric lineage for his ideas. This lineage, as we shall see, simply omits the major 19th century Germanophone influences on the rise of analytic philosophy. The Germanophone ideas he presents are selectively introduced into an Anglophone context, and directed towards various concerns that arose within that context. I will focus on the differences between Carnap’s version of the overcoming of metaphysics, and Ayer’s reconfiguration into what he calls the elimination of metaphysics. Having discussed the above, I will very briefly outline the consequences that Ayer’s radicalisation of the Vienna Circle’s doctrines had on the subsequent Anglophone reception of Logical Empiricism. (shrink)