So says Roberto Burioni, and I have to say, I found it refreshing to hear someone say that out loud! Burioni is a pugnacious virologist at a university in Milan who isn’t afraid to attack Italian anti-vaxxers in the aggressive terms in which they attack the scientific establishment. He expands it into a general issue of science vs. populist anti-science. The speed of light is an established fact, he says; it’s not decided by popular vote. He’s become quite a celebrity in Italy, a TV and social-media personality with a huge following. He is hardly “vulgar,” though, as the article in Foreign Policy by an Italian journalist (that brought him to my attention) claims, nor does he descend to “Trumpian” rhetoric (no self-aggrandizement, no gratuitous insults, no lies) — but he doesn’t pull his punches, and his aggressiveness reminds me pleasantly of the Vienna Circle in its heyday. Yes, they went further than they should have, and brought some perfectly respectable ideas into temporary disrepute, but at least they were campaigning for something worth campaigning for; they were letting sympathizers around the world know that someone out there was sticking up for the scientific world view when the hordes of brown-shirted Heideggers and Carl Schmitts and other devotees of authenticity were bent on crushing it underfoot. Burioni is inspiring in the same sort of way. Why don’t we have Burionis in Germany or in the US? Americans I can see; they might not be willing to stick their necks out at the moment since you never know what may turn out to be politically incorrect and unleash a Twitter mob, leading to unemployment. But Germans? I guess there is Christian Drosten, but he’s come across more as a foot soldier for Merkel than as a skeptical voice of reason in the midst of the (very considerable, and deeply traditional) German skepticism about science. Both Fauci in the US and Drosten in Germany are much more narrowly focused, less combative, and more emollient than Burioni. Why?Continue reading
We all know, meanwhile, about the productivity gap that has opened up between academics (and lots of others) who have children at home full time because the schools have been closed and those who don’t. I’m pretty sure it’s worse for the children than it is for us, on the whole, but anyway, I’m on the wrong side of that divide. Nonetheless, I’ve managed to squeeze out a few bits and pieces over the past year or so.
For Thomas Uebel’s forthcoming Routledge Handbook of Logical Empiricism, I wrote a shorter and snappier and more accessible version of “Carnapian Rationality” (I’ve noticed that other contributors have had their chapters online for years).
For Jordi Cat and Adam Tuboly’s huge new Neurath Reconsidered, I contributed a chapter on Neurath’s notorious disagreement with Carnap about semantics. The book has the terrific feature that it reprints the entire wartime (1940-45) Neurath-Carnap correspondence, in which that disagreement largely played out, so I was able to refer to it very conveniently. (The correspondence is on pp. 521-685, which I point out here since it doesn’t appear in the Table of Contents. Very mysterious that the publishers should choose deliberately to hide their light under a bushel.)
In the forthcoming issue of the Vienna Circle Institute Yearbook, on “The Vienna Circle and Religion” (edited by Esther Ramharter), I put together an English version of things I’ve published in German in the past few years to trace the origins of Carnap’s later non-cognitivism. Teaser: it turns out that in the beginning (before 1914) the religious writings of Johannes Müller played a major role; Kant came later — and (Rickert’s) Goethe seems to have played a key role in the transition from Müller to Kant.
During the past few years a lot of rubbish has been circulating about Carnapian frameworks. I have been watching this infestation with dismay, but so far addressed it only occasionally, e.g. here with respect to Chalmers, or here with respect to Eklund (and that was a while ago). I’m very glad to see that someone has now decided that enough is enough, and sprayed some serious ant killer on this irruption of philosophical insect life. Bravo to Gabriel Broughton for having taken on this unpleasant task in his new paper “Carnapian Frameworks” (Synthese)!Continue reading
In his paper on “Carnap, Quine, Quantification, and Ontology,” Gregory Lavers holds forth — mostly quite instructively — on the connections between Carnap’s and Quine’s conceptions of ontology, and on the connections between these and their respective conceptions of explication. He misses a few critical details, though, and it seems to me that these apparently minor omissions undermine some, at least, of the points he wants to make.Continue reading
Peter Hylton has a paper in the Monist, now a few years old, that I’ve been meaning to comment on because it exemplifies a bad habit much of the Carnap-Quine literature suffers from: comparing the early Carnap with the later Quine. This is tempting, of course, because Quine himself did it (as e.g. Gregory Lavers has pointed out), and even Burton Dreben (Peter’s doctoral supervisor), though far more scrupulous than Quine, tended to fall into it; I guess it became a sort of Harvard thing, and Peter can’t be blamed too much for slipping into the ruts of his elders. However, he happens to have chosen a subject where this mismatch gets him into serious trouble, since if he’d actually compared the mature Quine with the mature Carnap, his main points wouldn’t be just questionable, they’d have collapsed entirely.Continue reading
Thomas Mormann has sent a response to my Vienna talk about Carnap’s 1917-18 political development, which I posted here in April. In that talk, I had criticized Mormann’s reading of “Deutschlands Niederlage,” a programmatic essay Carnap wrote just before the German Revolution in October 1918 but never published.
Mormann’s response is largely ad hominem; he impugns my motives, but introduces no new facts or arguments concerning the questions over which we differ. So I won’t respond, beyond these two points, which I will make in German (to remain consistent with my policy of addressing Mormann’s remarks in the language he wrote them in):Continue reading
Two months ago today (seems like a bygone era!) I was in Vienna at a workshop about Carnap’s early diaries, hosted by Christian Damböck, who is in the final stages of editing them for publication. I also gave a little talk there, about one of the major turning points in Carnap’s life during this early period, his political awakening during his year in Berlin before and during the German Revolution in October 1918. Just before the revolution, Carnap wrote a kind of manifesto summarizing his political outlook at the time, a piece that remained unpublished (for reasons unknown), called “Deutschlands Niederlage: Sinnloses Schicksal oder Schuld?”
A few years ago, Thomas Mormann wrote a very tendentious diagnosis of this essay and put it up on PhilPapers. He probably intended it just as a kind of provocation; well, I fell for it, and — true to form — overreacted. In any case, I think it was worth it, as the company Carnap kept in the German youth movement before and during the war is certainly a bit suspect, and one inevitably has to wonder whether he really did escape any influence from that quarter altogether. Predictably, I argue, against Mormann, that Carnap did actually emerge entirely unscathed. (And here are the slides for the talk.)Continue reading
At close to a hundred thousand words (including all the supplements) I think it sets some sort of record for the Stanford Encyclopedia. Anyway, please have a look and if you notice any mistakes, please let me (or Hannes) know right away (either by e-mail to us or via the comments facility on this site).
Vol. 1 of the Carnap edition is now officially available on the Oxford University Press site, for immediate order. Amazon.co.uk is now saying it will be available on Friday (12 July), and is charging the same price as OUP’s own site (which, though high, is much more reasonable than I’d feared). I’m not sure which of the two would arrive sooner if you order it before Friday. After that I’d definitely guess Amazon would be quicker. The German and American Amazon sites are saying the book will be released on 25 August, so you’re better off ordering from Amazon UK or OUP direct (be sure to use their British site, with prices in pounds sterling, or you’ll get the same availability date as the German or American Amazon sites).
The advance copies to the editors and the editorial board are on their way; I’ve already received mine. I won’t post a photo, since it won’t convey any more information than the one in the previous post, but I must say that I’m very pleased with the result of all those years of work, and congratulate OUP on the job they did with it. They deserve their status as the world’s leading philosophy publisher; it looks terrific!
(This is the first of several posts that will try to catch up on a few bits of Carnap-related news over the past year or so. Most of you will already know about most of it; these catching-up posts will mainly be of interest to those who, like me, were too busily focused to pay attention to the wider world.)
A few years ago, I mentioned here that there would be an issue of the Monist on Carnap’s metaphilosophy. Quite a number of people responded to the cfp and sent things in; the result was published last October. Thanks go especially to Fraser MacBride, the editor of the Monist, who helped a great deal, not only with general day-to-day guidance, but specifically with the suggestion that I translate a couple of the early Carnap texts I was writing about at the time and include them in the issue, especially since their originals are about to be published in a conference volume edited by Christian Damböck, Günter Sandner, and Meike Werner (Logical Empiricism, Life Reform, and the German Youth Movement, Springer, forthcoming). These translations were Carnap’s first contributions to the Monist.
When I first went about putting the issue together, the centerpiece was to have been a synthesis by Bill Demopoulos of his various writings on Carnap over the previous decade (mostly collected in his Logicism and its Philosophical Legacy, CUP 2013), in which he intended to spell out the general perspective on Carnap implicit in many of those pieces. I was very much looking forward to this (I disagreed with Bill, around the edges, but it was a very productive sort of disagreement) — but it was never written, alas, as Bill had the effrontery to die before he could get down to work on it. Thanks to Fraser (again) and all the contributors for ensuring that despite this devastating blow, the issue still came together amazingly well; details in my introduction. My own contribution to it, as well as Huw Price’s reply, can be found here.