Esperanto and artificial languages for everyday communication have been unexpectedly (for me) high profile on this blog; in its short lifetime of about two months, I’ve already devoted three posts to that apparently recondite historical curiosity, one on Carnap and C.K. Ogden, one about Carnap’s application of the principle of tolerance to a practical question, and one on Carnap and Wittgenstein. The latter consists mainly of a quotation in which Carnap tells the story of a backwoods Black Forest peasant, designed to undermine “the firm conviction that an international auxiliary language might be suitable for business affairs and perhaps for natural science, but could not possibly serve as an adequate means of communication in personal affairs, for discussions of serious problems of life, political conferences, for discussions in the social sciences and the humanities, let alone for fiction or drama.” Well, a recent commenter on that post, Alexander George, asked the perfectly reasonable question whether Carnap himself actually ever discussed “serious problems of life” in Esperanto. 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