In my previous remarks about Ladyman and Ross I wondered whether the differences between them and Carnap were (largely or entirely) a matter of terminology. What Ladyman and Ross call “metaphysics” Carnap entertained as a programmatic constraint on the language chosen, or developed, as an agreed common language of science, i.e. that it enable us to unify all the disperate knowledge from all the special sciences into a single coherent story. Does it matter whether we call this “metaphysics”? For Carnap, it didn’t really. He obviously was wary of the word “metaphysics” but was quite clear that a good deal of traditional metaphysics (he mentions Aristotle, Leibniz, Kant, Peirce, and Whitehead) could easily be interpreted as engineering work on our conceptual apparatus, rather than taken at face value in the material mode, i.e. as pertaining to some sort of ultimate “reality.” He would no doubt have taken Ladyman and Ross in the same spirit, Continue reading
Here are the proofs I was sent of Carnap’s “Value Concepts” fragment of 1958; have a look at Carnap’s institutional affiliation. Quite a coup for Hannes Leitgeb to be able to attract such people, even from beyond the Styx!
Apologies for the absence of posts over the past few weeks, and thanks to those who keep coming back to see what’s up. I will get back on track now, and may even have a few comments on the CLMPS in Helsinki next week, where I’m giving one of those mini-papers, but mostly interested in what others have to say.
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
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
An interesting paper by Abraham D. Stone on Carnap’s and Heidegger’s different, though in some ways symmetrical responses to Husserl (still unpublished, as far as I know), concludes with some pronouncements on Carnap’s conception of the task of philosophy that appear superficially plausible but don’t in the end quite cohere: 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
This transcription of a shorthand text from the Carnap Papers at Pitt (Archive of Scientific Philosophy) will remain its only publication in its original “German” (actually a mishmash of German and English, in vocabulary as well as syntax and word order); the journal in which my translation of it into English and a brief introduction will appear considered the possibility of publishing the original as well, but then thought better of it. Continue reading