A new book has just appeared that sets the record straight, and shows that not just Carnap’s ideas, but pretty much the whole of analytic philosophy, are largely derivative of Husserl’s phenomenology. It is edited, of course, by none other than the redoubtable Guillermo E. Rosado Haddock, who has been on the case for quite a while. It contains, among other papers, the one Haddock himself gave at the Aufbau conference Christian Damböck organized at the MCMP in Munich in 2013. I’ve mentioned Haddock’s performance there in a previous post. The published version of his paper does not refer to my paper (which he called “the big lie” in the Munich discussion) or even deign to list it in his bibliography (it’s been out for almost a year, and available online for over 18 months). Haddock does however — a new addition since the conference — include references to, and even quotations from, the Carnap diary entries I used in my paper (the first time they were referred to in print). At the Munich conference, he had cast doubt on the authenticity of these passages, implying that I had fabricated them or badly distorted their content.
Haddock has never quite come out and claimed that Carnap stole Husserl’s ideas, though he’s often insinuated it, and hinted darkly at various conspiracies to hide the dirty secret of Husserl’s influence on Carnap. In this new volume, though, Haddock also includes a long paper by Verena Mayer that takes this step explicitly, right from the title — “Der Logische Aufbau als Plagiat.” Continue reading
In the last chapter of my book I tried, far too cryptically, to outline a conception of rationality that had the potential, at least, of doing justice to two desiderata: (a) it would build on what one might call the “Enlightenment rationality” epitomized by inductive logic and (broadly speaking Bayesian) decision theory; (b) it would, however, introduce a broad freedom of choice (“Carnapian tolerance”) regarding the conceptual system in which (a) is undertaken. These two goals seem at odds, and indeed, this is a conflict which in various forms has haunted the Enlightenment (and scientific rationality in general) from the beginning: die Dialektik der Aufklärung. And where these goals come into conflict, (a) has generally won out over (b). This is why science has seemed coercive and authoritarian to so many people; it has seemed like a false religion, and continues to inspire the kind of vituperative rejection Goethe’s polemic against Newton first exemplified two centuries ago. Continue reading
This time edited by me. You have over two years to figure out what to submit for this and get it written down, so I expect lots of good stuff. The scope is almost limitless. Here’s what it says on the Monist calls for papers: Continue reading
[Sorry, couldn’t post these past few days as the internet connection at our new apartment here in Munich wasn’t functioning. Welcome to super-efficient Germany! But it’s fixed now.]
Carnap was involved in the international language movement all his life. From the age of 14 — as he himself points out, before he had encountered any logical languages — he was an Esperanto enthusiast and after 1918 went to a number of international Esperanto conferences. We know from McElvenny that — without putting Esperanto aside — he became involved in Ogden’s project of Basic English. And later, in North America, he became an active participant in the International Auxiliary Language Association (I.A.L.A.) — copious notes and comments exist in his papers about the various proposals considered by the association. But the only thing he ever published on the subject, apart from the highly abbreviated remarks in his autobiography (the original passage on this subject is roughly three times as long), Continue reading
Florian Steinberger’s paper “How Tolerant Can You Be?” was originally part of Georg Schiemer’s “Carnap on Logic” conference a couple of years ago, and largely shaped the direction my own paper took in its final form, since it contains one of the clearest statements I’ve come across of the basic dilemma facing any attempt to make the principle of tolerance the basis for an overall conception of rationality.
The problem is essentially the same as the one articulated by e.g. Alexander George who argues that the price Carnap pays for his external perspective on scientific knowledge (which Quine eschews) is that rationality — which requires a rationality-constituting framework — can’t be brought to bear on the choice among such frameworks: Continue reading