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Logical positivism, later called logical empiricism, and both of which together are also known as neopositivism, is a movement whose central thesis is the verification principle (also known as the verifiability criterion of meaning).[1] This theory of knowledge asserts that only statements verifiable through direct observation or logical proof are meaningful in terms of conveying truth value, information or factual content. Starting in the late 1920s, groups of philosophers, scientists, and mathematicians formed the Berlin Circle and the Vienna Circle, which, in these two cities, would propound the ideas of logical positivism.

Flourishing in several European centres through the 1930s, the movement sought to prevent confusion rooted in unclear language and unverifiable claims by converting philosophy into "scientific philosophy", which, according to the logical positivists, ought to share the bases and structures of empirical sciences' best examples, such as Albert Einstein's general theory of relativity.[2] Despite its ambition to overhaul philosophy by studying and mimicking the extant conduct of empirical science, logical positivism became erroneously stereotyped as a movement to regulate the scientific process and to place strict standards on it.[2]

After World War II, the movement shifted to a milder variant, logical empiricism. It was led mainly by Carl Hempel, who, during the rise of Nazism, had emigrated to the United States. In the ensuing years, the movement's central premises, still unresolved, were heavily criticised by leading philosophers, particularly Willard van Orman Quine and Karl Popper, and even, within the movement itself, by Hempel. The 1962 publication of Thomas Kuhn's landmark book The Structure of Scientific Revolutions dramatically shifted academic philosophy's focus. In 1967 philosopher John Passmore pronounced logical positivism "dead, or as dead as a philosophical movement ever becomes".[3]

Origins

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In Germany, Hegelian metaphysics was a dominant movement, and Hegelian successors such as F H Bradley explained reality by postulating metaphysical entities lacking empirical basis, drawing reaction in the form of positivism.[4] Starting in the late 19th century, there was a "back to Kant" movement(Neo-Kantianism). In accordance with Ernst Mach's phenomenalism, whereby the mind knows only actual or potential sensory experience, logical positivists took all sciences' basic content to be only sensory experience.[5] Further influence came from Percy Bridgman's musings that others proclaimed as operationalism, whereby a physical theory is understood by what laboratory procedures scientists perform to test its predictions.

History

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Vienna and Berlin Circles

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Main article: Vienna Circle

The Vienna Circle, gathering around University of Vienna and Café Central, was led principally by Moritz Schlick. The Berlin Circle was led principally by Hans Reichenbach. Schlick had held a neo-Kantian position, but later converted, via Carnap's 1928 book Der logische Aufbau der Welt, that is, The Logical Structure of the World. A 1929 pamphlet written by Otto Neurath, Hans Hahn, and Rudolf Carnap summarized the Vienna Circle's positions. Another member of Vienna Circle to later prove very influential was Carl Hempel. A friendly but tenacious critic of the Circle was Karl Popper, whom Neurath nicknamed the "Official Opposition".[6]

Carnap and other Vienna Circle members, including Hahn and Neurath, saw need for a weaker criterion of meaningfulness than verifiability.[7] A radical "left" wing—led by Neurath and Carnap—began the program of "liberalization of empiricism", and they also emphasized fallibilism and pragmatics, which latter Carnap even suggested as empiricism's basis.[7] A conservative "right" wing—led by Schlick and Waismann—rejected both the liberalization of empiricism and the epistemological nonfoundationalism of a move from Ernst Mach's phenomenalism to physicalism.[7] As Neurath and somewhat Carnap posed science toward social reform, the split in Vienna Circle also reflected political views.[7]

Both Moritz Schlick and Rudolf Carnap had been influenced by and sought to define logical positivism versus the neo-Kantianism of Ernst Cassirer—the then leading figure of Marburg school, so called—and against Edmund Husserl's phenomenology. Logical positivists especially opposed Martin Heidegger's obscure metaphysics, the epitome of what logical positivism rejected. In the early 1930s, Carnap debated Heidegger over "metaphysical pseudosentences".[8]

Anglosphere

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As the movement's first emissary to the New World, Moritz Schlick visited Stanford University in 1929, yet otherwise remained in Vienna and was murdered in 1936 at the University by a former student, Johann Nelböck, who was reportedly deranged.[8] That year, a British attendee at some Vienna Circle meetings since 1933, A. J. Ayer saw his Language, Truth and Logic, written in English, import logical positivism to the English-speaking world. By then, the Nazi Party's 1933 rise to power in Germany had triggered flight of intellectuals.[8] Upon Germany's annexation of Austria in 1938, remaining logical positivists, many of whom were also Jewish, were targeted and continued flight. Logical positivism thus became dominant in the English-speaking world.[9]

By the late 1930s, many had replaced phenomenalism with Neurath's physicalism, whereby science's content is not actual or potential sensations, but instead consists of entities that are publicly observable. In exile in England, Otto Neurath died in 1945.[8] Rudolf Carnap, Hans Reichenbach, and Carl Hempel—Carnap's protégé who had studied in Berlin with Reichenbach—settled permanently in America.[8]

Logical empiricism

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With World War II's close in 1945, logical positivism became milder, logical empiricism, led largely by Carl Hempel, in America, who expounded the covering law model of scientific explanation. Logical positivism became a major underpinning of analytic philosophy,[10] and dominated philosophy in the English-speaking world, including philosophy of science, while influencing sciences, but especially social sciences, into the 1960s. Yet the movement failed to resolve its central problems,[11][12][13] and its doctrines were increasingly criticized, most trenchantly by Willard Van Orman Quine, Norwood Hanson, Karl Popper, Thomas Kuhn, and Carl Hempel.[citation needed]

Principles

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Logicism

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Main article: Logicism

By reducing mathematics to logic, Bertrand Russell sought to convert physics' mathematical formulas to symbolic logic. Gottlob Frege began this program of logicism, continuing it with Russell, but eventually lost interest. Russell then continued it with Alfred North Whitehead in their Principia Mathematica, inspiring some of the more mathematical logical positivists, such as Hans Hahn and Rudolf Carnap.[14]

Carnap's early anti-metaphysical works employed Russell's theory of types.[15] Like Russell, Carnap envisioned a universal language that could reconstruct mathematics and thereby encode physics.[14] Yet Kurt Gödel's incompleteness theorem showed this impossible except in trivial cases, and Alfred Tarski's undefinability theorem shattered all hopes of reducing mathematics to logic.[14] Thus, a universal language failed to stem from Carnap's 1934 work Logische Syntax der Sprache (Logical Syntax of Language).[14] Still, some logical positivists, including Carl Hempel, continued support of logicism.[14]

Analytic-synthetic distinction

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Main article: Analytic-synthetic distinction

In the theory of knowledge, a priori statements are statements that are knowable without, or prior to, observation whereas a posteriori statements are knowable only through observation. Statements may further be categorised into the analytic and synthetic. Analytic statements are true by virtue of their own meaning or their own logical form, thus tautologies—true by logical necessity but uninformative about the world. Synthetic statements, in contrast, refer to a state of facts concerning the world, therefore are contingencies.[16][17]

David Hume categorised statements exclusively as either "relations of ideas" (which are a priori, analytic, necessary and abstract) or "matters of fact and real existence" (a posteriori, synthetic, contingent and concrete), a classification referred to as Hume's fork.[18][19] Immanuel Kant identified a further category of knowledge—synthetic a priori statements—which affirm a state of facts concerning the world, but are knowable prior to experience. This was characterised in his Critique of Pure Reason per transcendental idealism, attributing the mind a constructive role in phenomena by arranging sense data into the very experience of space, time, and substance. His thesis would serve to rescue Newton's law of universal gravitation from Hume's problem of induction by finding uniformity of nature to be a priori knowledge.

Though logical positivists adopted the Kantian position of logic and mathematics as a priori knowledge,[20] they would also re-affirm Hume's fork, rejecting Kant's conception of synthetic a priori knowledge due to its conflict with verificationism. Building upon Gottlob Frege's work and Wittgenstein's Tractatus, they reformulated the analytic-synthetic distinction in a way that devised truths of logic (and mathematics, now reduced to logic via logicism) as analytic truths. Reinterpreting logic in this manner, as a system of tautologies, would be critical to the logical positivist program, by rendering logic and mathematics tenable under the verifiability criterion of meaning.[21]

Observation-theory distinction

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Early, most logical positivists proposed that all knowledge is based on logical inference from simple "protocol sentences" grounded in observable facts. Logical positivism is sometimes stereotyped as forbidding talk of unobservables, such as microscopic entities or such notions as causality and general principles,[22] but that is an exaggeration. Rather, most neopositivists viewed talk of unobservables as metaphorical or elliptical: direct observations phrased abstractly or indirectly. So theoretical terms would garner meaning from observational terms via correspondence rules, and thereby theoretical laws would be reduced to empirical laws.

In the 1936 and 1937 papers "Testability and meaning", Carnap referred to Russell's logical atomism, the view that individual terms, representing discrete units of meaning, replace sentences in ordinary language.[23] Rational reconstruction, then, would convert ordinary statements into standardized equivalents, all networked and united by a logical syntax.[7] Further, theoretical terms no longer need to acquire meaning by explicit definition from observational terms: the connection may be indirect, through a system of implicit definitions.[7] Carnap also provided an important, pioneering discussion of disposition predicates.[7]

Verificationism

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Main article: Verificationism

Verifiability Criterion of Meaning

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According to the verifiability criterion of meaning, only statements that are verifiable by empirical observation or that are analytic truths are cognitively meaningful.[24] Scientific theories would therefore be stated with their methods of verification, whereby a logical calculus or empirical operation could verify their falsity or truth.[citation needed] Cognitive meaningfulness was variously defined: having a truth value; or corresponding to a possible state of affairs; or intelligible or understandable as are scientific statements.[25] Other types of meaning—for instance, emotive, expressive, or figurative—occurred in metaphysical discourse, and were dismissed from further review.

Metaphysics, theology, as well as much of ethics and aesthetics failed this criterion, and so were found cognitively meaningless and only emotively meaningful (though, notably, Moritz Schlick did not view ethical or aesthetic statements as meaningless).[26] Ethics and aesthetics were considered subjective preferences, while theology and metaphysics contained "pseudostatements", neither true nor false. Thus, logical positivism indirectly asserted Hume's law, the principle that factual statements cannot justify evaluative statements, and that the two are separated by an unbridgeable gap. A. J. Ayer's 1936 book asserted an extreme variant—the boo/hooray doctrine—whereby all evaluative judgments are but emotional reactions.[27][28]

Wittgenstein's Tractatus Logico-Philosophicus established the theoretical foundations for the verifiability principle.[29][30] His work introduced the view of philosophy as "critique of language", offering the possibility of a theoretically principled distinction of intelligible versus nonsensical discourse. Tractatus adhered to a correspondence theory of truth (versus a coherence theory of truth). Logical positivists were also influenced by Wittgenstein's interpretation of probability although, according to Neurath, some logical positivists found Tractatus to contain too much metaphysics.[31]

Revisions

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Logical positivists in the Vienna Circle noted quickly that the verifiability criterion rendered universal statements 'cognitively' meaningless, and even made statements beyond empiricism for technical but not conceptual reasons meaningless, which was taken to pose significant problems for the philosophy of science.[32][33][34] These problems were recognized within the movement, which hosted attempted solutions—Carnap's move to confirmation, Ayer's acceptance of weak verification.

In an important pair of papers in 1936 and 1937, "Testability and meaning", Carnap replaced verification with confirmation, on the view that although universal laws cannot be verified they can be confirmed.[7] Later, Carnap employed abundant logical and mathematical methods in researching inductive logic while seeking to provide an account of probability as "degree of confirmation", but was never able to formulate a model.[35] In Carnap's inductive logic, every universal law's degree of confirmation is always zero.[35] In any event, the precise formulation of what came to be called the "criterion of cognitive significance" took three decades (Hempel 1950, Carnap 1956, Carnap 1961).[7] Hempel elucidated the paradox of confirmation.[36]

The second edition of A. J. Ayer's book arrived in 1946, and discerned strong versus weak forms of verification. Ayer concluded, "A proposition is said to be verifiable, in the strong sense of the term, if, and only if, its truth could be conclusively established by experience", but is verifiable in the weak sense "if it is possible for experience to render it probable".[37] And yet, "no proposition, other than a tautology, can possibly be anything more than a probable hypothesis".[37] Thus, all are open to weak verification.[27]

Philosophy of science

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Upon the global defeat of Nazism, and the removal from philosophy of rivals for radical reform—Marburg neo-Kantianism, Husserlian phenomenology, Heidegger's "existential hermeneutics"—and while hosted in the climate of American pragmatism and commonsense empiricism, the neopositivists shed much of their earlier, revolutionary zeal.[2] No longer crusading to revise traditional philosophy into a new scientific philosophy, they became respectable members of a new philosophy subdiscipline, philosophy of science.[2] Receiving support from Ernest Nagel, logical empiricists were especially influential in the social sciences.[38]

Explanation

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Comtean positivism had viewed science as description, whereas the logical positivists posed science as explanation, perhaps to better realize the envisioned unity of science by covering not only fundamental science—that is, fundamental physics—but the special sciences, too, for instance biology, anthropology, psychology, sociology, and economics.[39] The most widely accepted concept of scientific explanation, held even by neopositivist critic Karl Popper, was the deductive-nomological model (DN model).[40] Yet DN model received its greatest explication by Carl Hempel, first in his 1942 article "The function of general laws in history", and more explicitly with Paul Oppenheim in their 1948 article "Studies in the logic of explanation".[40]

In the DN model, the stated phenomenon to be explained is the explanandum—which can be an event, law, or theory—whereas premises stated to explain it are the explanans.[41] Explanans must be true or highly confirmed, contain at least one law, and entail the explanandum.[41] Thus, given initial conditions C1, C2, ..., Cn plus general laws L1, L2, ..., Lm, event E is a deductive consequence and scientifically explained.[41] In the DN model, a law is an unrestricted generalization by conditional proposition—If A, then B—and has empirical content testable.[42] (Differing from a merely true regularity—for instance, George always carries only $1 bills in his wallet—a law suggests what must be true,[43] and is consequent of a scientific theory's axiomatic structure.[44])

By the Humean empiricist view that humans observe sequences of events, (not cause and effect, as causality and causal mechanisms are unobservable), the DN model neglects causality beyond mere constant conjunction, first event A and then always event B.[39] Hempel's explication of the DN model held natural laws—empirically confirmed regularities—as satisfactory and, if formulated realistically, approximating causal explanation.[41] In later articles, Hempel defended the DN model and proposed a probabilistic explanation, inductive-statistical model (IS model).[41] the DN and IS models together form the covering law model,[41] as named by a critic, William Dray.[45] Derivation of statistical laws from other statistical laws goes to deductive-statistical model (DS model).[46] Georg Henrik von Wright, another critic, named it subsumption theory,[47] fitting the ambition of theory reduction.[citation needed]

Unity of science

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Logical positivists were generally committed to "Unified Science", and sought a common language or, in Neurath's phrase, a "universal slang" whereby all scientific propositions could be expressed.[48] The adequacy of proposals or fragments of proposals for such a language was often asserted on the basis of various "reductions" or "explications" of the terms of one special science to the terms of another, putatively more fundamental. Sometimes these reductions consisted of set-theoretic manipulations of a few logically primitive concepts (as in Carnap's Logical Structure of the World, 1928).[49] Sometimes, these reductions consisted of allegedly analytic or a priori deductive relationships (as in Carnap's "Testability and meaning").[50] A number of publications over a period of thirty years would attempt to elucidate this concept.

Theory reduction

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As in Comtean positivism's envisioned unity of science, neopositivists aimed to network all special sciences through the covering law model of scientific explanation. And ultimately, by supplying boundary conditions and supplying bridge laws within the covering law model, all the special sciences' laws would reduce to fundamental physics, the fundamental science.[51]

Critics

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After World War II, key tenets of logical positivism, including its atomistic philosophy of science, the verifiability principle, and the fact/value gap, drew escalated criticism that was sustained from a number of directions by the 1950s.[7] Even philosophers disagreeing among themselves on which direction general epistemology ought to take, as well as on philosophy of science, agreed that the logical empiricist program was untenable, and it became viewed as self-contradictory: the verifiability criterion of meaning was itself unverified.[52]

Notable critics included Popper, Quine, Hanson, Kuhn, Putnam, Austin, Strawson, Goodman, and Rorty.[citation needed] Hempel himself became a major critic within the logical positivism movement[32] criticizing the positivist thesis that empirical knowledge is restricted to Basissätze/Beobachtungssätze/Protokollsätze (basic statements or observation statements or protocol statements).[32]

Popper

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An early, tenacious critic was Karl Popper whose 1934 book Logik der Forschung, arriving in English in 1959 as The Logic of Scientific Discovery, directly answered verificationism. Popper considered the problem of induction as rendering empirical verification logically impossible,[53] and the deductive fallacy of affirming the consequent reveals any phenomenon's capacity to host more than one logically possible explanation. Accepting scientific method as hypotheticodeduction, whose inference form is denying the consequent, Popper finds scientific method unable to proceed without falsifiable predictions.[54] Popper thus identifies falsifiability to demarcate not meaningful from meaningless but simply scientific from unscientific—a label not in itself unfavorable.[54]

Popper finds virtue in metaphysics, required to develop new scientific theories. And an unfalsifiable—thus unscientific, perhaps metaphysical—concept in one era can later, through evolving knowledge or technology, become falsifiable, thus scientific. Popper also found science's quest for truth to rest on values. Popper disparages the pseudoscientific, which occurs when an unscientific theory is proclaimed true and coupled with seemingly scientific method by "testing" the unfalsifiable theory—whose predictions are confirmed by necessity—or when a scientific theory's falsifiable predictions are strongly falsified but the theory is persistently protected by "immunizing stratagems", such as the appendage of ad hoc clauses saving the theory or the recourse to increasingly speculative hypotheses shielding the theory.[55]

Explicitly denying the positivist view of meaning and verification, Popper developed the epistemology of critical rationalism, which considers that human knowledge evolves by conjectures and refutations, and that no number, degree, and variety of empirical successes can either verify or confirm scientific theory. For Popper, science's aim is corroboration of scientific theory, which strives for scientific realism but accepts the maximal status of strongly corroborated verisimilitude ("truthlikeness"). Popper thus acknowledged the value of the positivist movement's emphasis on science but claimed that he had "killed positivism".[55][citation needed]

Quine

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Although an empiricist, American logician Willard Van Orman Quine published the 1951 paper "Two Dogmas of Empiricism",[56] which challenged conventional empiricist presumptions. Quine attacked the analytic/synthetic division, which the verificationist program had been hinged upon in order to entail, by consequence of Hume's fork, both necessity and aprioricity. Quine's ontological relativity explained that every term in any statement has its meaning contingent on a vast network of knowledge and belief, the speaker's conception of the entire world. Quine later proposed naturalized epistemology.[56]

Hanson

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In 1958, Norwood Hanson's Patterns of Discovery undermined the division of observation versus theory,[57] as one can predict, collect, prioritize, and assess data only via some horizon of expectation set by a theory. Thus, any dataset—the direct observations, the scientific facts—is laden with theory.[58]

Kuhn

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With his landmark The Structure of Scientific Revolutions (1962), Thomas Kuhn critically destabilized the verificationist program, which was presumed to call for foundationalism.[59] (But already in the 1930s, Otto Neurath had argued for nonfoundationalism via coherentism by likening science to a boat (Neurath's boat) that scientists must rebuild at sea.[60]) Although Kuhn's thesis itself was attacked even by opponents of neopositivism, in the 1970 postscript to Structure, Kuhn asserted, at least, that there was no algorithm to science—and, on that, even most of Kuhn's critics agreed.[citation needed]

Powerful and persuasive, Kuhn's book, unlike the vocabulary and symbols of logic's formal language, was written in natural language open to the layperson.[61] Kuhn's book was first published in a volume of International Encyclopedia of Unified Science—a project begun by logical positivists but co-edited by Neurath whose view of science was already nonfoundationalist as mentioned above—and some sense unified science, indeed, but by bringing it into the realm of historical and social assessment, rather than fitting it to the model of physics.[61] Kuhn's ideas were rapidly adopted by scholars in disciplines well outside natural sciences,[61] and, as logical empiricists were extremely influential in the social sciences,[38] ushered academia into postpositivism or postempiricism.[61]

Putnam

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The "received view" operates on the correspondence rule that states, "The observational terms are taken as referring to specified phenomena or phenomenal properties, and the only interpretation given to the theoretical terms is their explicit definition provided by the correspondence rules".[4] According to Hilary Putnam, a former student of Reichenbach and of Carnap, the dichotomy of observational terms versus theoretical terms introduced a problem within scientific discussion that was nonexistent until this dichotomy was stated by logical positivists.[62] Putnam's four objections:

  • Something is referred to as "observational" if it is observable directly with our senses. Then an observational term cannot be applied to something unobservable. If this is the case, there are no observational terms.
  • With Carnap's classification, some unobservable terms are not even theoretical and belong to neither observational terms nor theoretical terms. Some theoretical terms refer primarily to observational terms.
  • Reports of observational terms frequently contain theoretical terms.
  • A scientific theory may not contain any theoretical terms (an example of this is Darwin's original theory of evolution).

Putnam also alleged that positivism was actually a form of metaphysical idealism by its rejecting scientific theory's ability to garner knowledge about nature's unobservable aspects. With his "no miracles" argument, posed in 1974, Putnam asserted scientific realism, the stance that science achieves true—or approximately true—knowledge of the world as it exists independently of humans' sensory experience. In this, Putnam opposed not only the positivism but other instrumentalism—whereby scientific theory is but a human tool to predict human observations—filling the void left by positivism's decline.[8]

Decline

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By the late 1960s, logical positivism had become exhausted.[63] In 1976, A. J. Ayer quipped that "the most important" defect of logical positivism "was that nearly all of it was false," though he maintained "it was true in spirit."[64][65] Although logical positivism tends to be recalled as a pillar of scientism,[66] Carl Hempel was key in establishing the subdiscipline of the philosophy of science,[8] where Thomas Kuhn and Karl Popper brought in the era of postpositivism.[61] John Passmore found logical positivism to be "dead, or as dead as a philosophical movement ever becomes".[64]

Logical positivism's fall reopened the debate over the metaphysical merit of scientific theory, whether it can offer knowledge of the world beyond human experience (scientific realism) versus whether it is but a human tool to predict human experience (instrumentalism).[67][68] Philosophers increasingly critiqued logical positivism, often misrepresenting it without thorough examination.[69][70] It was generally reduced to oversimplifications and stereotypes, particularly associating it with foundationalism.[70] The movement helped anchor analytic philosophy in the English-speaking world and reintroducing empiricism in Britain. Its influence extended beyond philosophy, particularly in psychology and social sciences.[8]

See also

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People

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Notes

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  1. ^ Peter Godfrey-Smith. (2010). Theory and Reality : an Introduction to the Philosophy of Science. University of Chicago Press. ISBN 978-1-282-64630-8. OCLC 748357235.
  2. ^ a b c d Michael Friedman, Reconsidering Logical Positivism (New York: Cambridge University Press, 1999), p. xiv.
  3. ^ Passmore, John. 'Logical Positivism', The Encyclopedia of Philosophy, Paul Edwards (ed.). New York: Macmillan, 1967, 1st edition[usurped]
  4. ^ a b Frederick Suppe, "The positivist model of scientific theories", in Scientific Inquiry, Robert Klee, ed, (New York: Oxford University Press, 1999), pp. 16–24.
  5. ^ Ray, Christopher (September 2017), Newton-Smith, W. H. (ed.), "Logical Positivism", A Companion to the Philosophy of Science (1 ed.), Wiley, pp. 243–251, doi:10.1002/9781405164481.ch37, ISBN 978-0-631-23020-5, retrieved 19 October 2023
  6. ^ Bartley, W. W. (February 1982). "The Philosophy of Karl Popper Part III. Rationality, Criticism, and Logic". Philosophia. 11 (1–2): 121–221. doi:10.1007/bf02378809. ISSN 0048-3893.
  7. ^ a b c d e f g h i j Sarkar, S; Pfeifer, J (2005). The Philosophy of Science: An Encyclopedia. Vol. 1. Taylor & Francis. p. 83. ISBN 978-0415939270.
  8. ^ a b c d e f g h Friedman, Reconsidering Logical Positivism (Cambridge UP, 1999), p. xii.
  9. ^ "Logical Positivism The Vienna Circle", Beyond Positivism, Routledge, pp. 29–36, 20 July 2015, ISBN 978-0-429-23433-0, retrieved 19 September 2024
  10. ^ See "Vienna Circle" Archived 10 August 2015 at the Wayback Machine in Stanford Encyclopedia of Philosophy.
  11. ^ Smith, L.D. (1986). Behaviorism and Logical Positivism: A Reassessment of the Alliance. Stanford University Press. p. 314. ISBN 978-0804713016. LCCN 85030366. Retrieved 27 January 2016. The secondary and historical literature on logical positivism affords substantial grounds for concluding that logical positivism failed to solve many of the central problems it generated for itself. Prominent among the unsolved problems was the failure to find an acceptable statement of the verifiability (later confirmability) criterion of meaningfulness. Until a competing tradition emerged (about the late 1950s), the problems of logical positivism continued to be attacked from within that tradition. But as the new tradition in the philosophy of science began to demonstrate its effectiveness—by dissolving and rephrasing old problems as well as by generating new ones—philosophers began to shift allegiances to the new tradition, even though that tradition has yet to receive a canonical formulation.
  12. ^ Bunge, M.A. (1996). Finding Philosophy in Social Science. Yale University Press. p. 317. ISBN 978-0300066067. LCCN lc96004399. Retrieved 27 January 2016. To conclude, logical positivism was progressive compared with the classical positivism of Ptolemy, Hume, d'Alembert, Comte, John Stuart Mill, and Ernst Mach. It was even more so by comparison with its contemporary rivals—neo-Thomism, neo-Kantianism, intuitionism, dialectical materialism, phenomenology, and existentialism. However, neo-positivism failed dismally to give a faithful account of science, whether natural or social. It failed because it remained anchored to sense-data and to a phenomenalist metaphysics, overrated the power of induction and underrated that of hypothesis, and denounced realism and materialism as metaphysical nonsense. Although it has never been practiced consistently in the advanced natural sciences and has been criticized by many philosophers, notably Popper (1959 [1935], 1963), logical positivism remains the tacit philosophy of many scientists. Regrettably, the anti-positivism fashionable in the metatheory of social science is often nothing but an excuse for sloppiness and wild speculation.
  13. ^ "Popper, Falsifiability, and the Failure of Positivism". 7 August 2000. Archived from the original on 7 January 2014. Retrieved 30 June 2012. The upshot is that the positivists seem caught between insisting on the V.C. [Verifiability Criterion]—but for no defensible reason—or admitting that the V.C. requires a background language, etc., which opens the door to relativism, etc. In light of this dilemma, many folk—especially following Popper's "last-ditch" effort to "save" empiricism/positivism/realism with the falsifiability criterion—have agreed that positivism is a dead-end.
  14. ^ a b c d e Jaako Hintikka, "Logicism", in Andrew D Irvine, ed, Philosophy of Mathematics (Burlington MA: North Holland, 2009), pp. 283–84.
  15. ^ See Rudolf Carnap, "The elimination of metaphysics through logical analysis of language", Erkenntnis, 1932;2, reprinted in Logical Positivism, Alfred Jules Ayer, ed, (New York: Free Press, 1959), pp. 60–81.
  16. ^ Rey, Georges (2023), "The Analytic/Synthetic Distinction", in Zalta, Edward N.; Nodelman, Uri (eds.), The Stanford Encyclopedia of Philosophy (Spring 2023 ed.), Metaphysics Research Lab, Stanford University, retrieved 10 July 2023
  17. ^ "Quine, Willard Van Orman: Analytic/Synthetic Distinction | Internet Encyclopedia of Philosophy". Retrieved 10 July 2023.
  18. ^ Antony Flew (1984). A Dictionary of Philosophy: Revised Second Edition (2nd ed.). New York: St. Martin's Press. p. 156. ISBN 978-0-312-20923-0.
  19. ^ Helen Buss Mitchell (2010). Roots of Wisdom: A Tapestry of Philosophical Traditions. Cengage Learning. pp. 249–50. ISBN 978-0-495-80896-1.
  20. ^ Michael Friedman (1997). "Carnap and Wittgenstein's Tractatus". In William W. Tait; Leonard Linsky (eds.). Early Analytic Philosophy: Frege, Russell, Wittgenstein. Open Court Publishing. p. 29. ISBN 978-0812693447.
  21. ^ Jerrold J. Katz (2000). "The epistemic challenge to antirealism". Realistic Rationalism. MIT Press. p. 69. ISBN 978-0262263290.
  22. ^ Allen, Barry (May 2007). "Turning back the linguistic turn in the theory of knowledge". Thesis Eleven. 89 (1): 6–22 (7). doi:10.1177/0725513607076129. S2CID 145778455. In his famous novel Nineteen Eighty-Four George Orwell gave a nice (if for us ironical) explanation of the boon Carnap expects from the logical reform of grammar. Right-thinking Ingsoc party members are as offended as Carnap by the unruliness of language. It's a scandal that grammar allows such pseudo-statements as 'It is the right of the people to alter or abolish Government' (Jefferson), or 'Das Nichts nichtet' (Heidegger). Language as it is makes no objection to such statements, and to Carnap, as to the Party, that's a sore defect. Newspeak, a reformed grammar under development at the Ministry of Truth, will do what Carnap wants philosophical grammar to do
  23. ^ Russell, Bertrand; Slater, John G. (3 July 2024), "The Philosophy of Logical Atomism [1918]", The Collected Papers of Bertrand Russell, Volume 8, London: Routledge, pp. 157–244, ISBN 978-1-003-55703-6, retrieved 19 September 2024
  24. ^ For a classic survey of other versions of verificationism, see Carl G Hempel, "Problems and changes in the empiricist criterion of meaning", Revue Internationale de Philosophie, 1950;41:41–63.
  25. ^ Examples of these different views can be found in Scheffler's Anatomy of Inquiry, Ayer's Language, Truth, and Logic, Schlick's "Positivism and realism" (reprinted in Sarkar 1996 and Ayer 1959), and Carnap's Philosophy and Logical Syntax.
  26. ^ See Moritz Schlick, "The future Of philosophy", in The Linguistic Turn, Richard Rorty, ed, (Chicago: University of Chicago Press, 1992), pp. 43–53.
  27. ^ a b Ayer, A.J (1936). Language, Truth, and Meaning. pp. 2 (Preface to the 1st edition) and 63-77 (Chapter 6).
  28. ^ "24.231 Ethics – Handout 3 Ayer's Emotivism" (PDF).
  29. ^ For example, compare "Proposition 4.024" of Tractatus, asserting that we understand a proposition when we know the outcome if it is true, with Schlick's asserting, "To state the circumstances under which a proposition is true is the same as stating its meaning".
  30. ^ "Positivismus und realismus", Erkenntnis 3:1–31, English trans in Sarkar, Sahotra, ed, Logical Empiricism at its Peak: Schlick, Carnap, and Neurath (New York: Garland Publishing, 1996), p. 38.
  31. ^ For summary of the effect of Tractatus on logical positivists, see the Entwicklung der Thesen des "Wiener Kreises" Archived 9 November 2006 at the Wayback Machine.
  32. ^ a b c Fetzer, James (2012). "Carl Hempel". In Edward N. Zalta (ed.). The Stanford Encyclopedia of Philosophy (Summer 2012 ed.). Archived from the original on 30 September 2012. Retrieved 31 August 2012.
  33. ^ John Vicker (2011). "The problem of induction". In Edward N Zalta (ed.). The Stanford Encyclopedia of Philosophy (Fall 2011 ed.). Archived from the original on 2 December 2013. Retrieved 24 August 2012. This initial formulation of the criterion was soon seen to be too strong; it counted as meaningless not only metaphysical statements but also statements that are clearly empirically meaningful, such as that all copper conducts electricity and, indeed, any universally quantified statement of infinite scope, as well as statements that were at the time beyond the reach of experience for technical, and not conceptual, reasons, such as that there are mountains on the back side of the moon. These difficulties led to modification of the criterion: The latter to allow empirical verification if not in fact then at least in principle, the former to soften verification to empirical confirmation.
  34. ^ Uebel, Thomas (2008). "Vienna Circle". In Edward N. Zalta (ed.). The Stanford Encyclopedia of Philosophy (Fall 2008 ed.). Archived from the original on 2 December 2013. Retrieved 22 August 2012.[excessive quote]
  35. ^ a b Mauro Murzi "Rudolf Carnap (1891–1970)" Archived 14 October 2013 at the Wayback Machine, Internet Encyclopedia of Philosophy, 12 April 2001.
  36. ^ Crupi, Vincenzo (2021), "Confirmation", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Spring 2021 ed.), Metaphysics Research Lab, Stanford University, retrieved 10 July 2023
  37. ^ a b Ayer, Language, Truth and Logic, 1946, pp. 50–51.
  38. ^ a b Novick, That Noble Dream (Cambridge UP, 1988), p. 546.
  39. ^ a b James Woodward, "Scientific explanation" Archived 2 December 2013 at the Wayback Machine – sec 1 "Background and introduction", in Zalta EN, ed,The Stanford Encyclopedia of Philosophy, Winter 2011 edn
  40. ^ a b James Woodward, "Scientific explanation" Archived 2 December 2013 at the Wayback Machine – Article overview, Zalta EN, ed, The Stanford Encyclopedia of Philosophy, Winter 2011 edn
  41. ^ a b c d e f Suppe, Structure of Scientific Theories (U Illinois P, 1977), pp. 619–21.
  42. ^ Eleonora Montuschi, Objects in Social Science (London & New York: Continuum, 2003), pp. 61–62.
  43. ^ Bechtel, Philosophy of Science (Lawrence Erlbaum, 1988), p. 25.
  44. ^ Bechtel, Philosophy of Science (Lawrence Erlbaum, 1988), pp. 27–28.
  45. ^ Georg Henrik von Wright, Explanation and Understanding (Ithaca NY: Cornell University Press, 1971), p. 11.
  46. ^ Stuart Glennan, p. 276, in Sarkar S & Pfeifer J, eds, The Philosophy of Science: An Encyclopedia, Volume 1: A–M (New York: Routledge, 2006).
  47. ^ Manfred Riedel, pp. 3–4, in Manninen J & Tuomela R, eds, Essays on Explanation and Understanding: Studies in the Foundation of Humanities and Social Sciences (Dordrecht: D Reidel Publishing, 1976).
  48. ^ For a review of "unity of science" to, see Gregory Frost-Arnold, "The large-scale structure of logical empiricism: Unity of science and the rejection of metaphysics" Archived 23 June 2007 at the Wayback Machine.
  49. ^ Hinst, Peter (2020), "Carnap, Rudolf: Der logische Aufbau der Welt", Kindlers Literatur Lexikon (KLL), Stuttgart: J.B. Metzler, pp. 1–2, ISBN 978-3-476-05728-0, retrieved 19 September 2024
  50. ^ Sarkar, Sahotra (12 November 2021), "Rudolf Carnap Testability and Meaning", Logical Empiricism at its Peak, New York: Routledge, pp. 200–265, ISBN 978-1-003-24957-3, retrieved 19 September 2024
  51. ^ Kuhn, Thomas S. (1996). The Structure of Scientific Revolutions. University of Chicago Press. ISBN 978-0-226-45808-3.
  52. ^ Hilary Putnam (1985). Philosophical Papers: Volume 3, Realism and Reason. Cambridge University Press. ISBN 978-0521313940. LCCN lc82012903.
  53. ^ Popper then denies that science requires inductive inference or that it actually exists, although most philosophers believe it exists and that science requires it [Samir Okasha, The Philosophy of Science: A Very Short Introduction (New York: Oxford University Press, 2002), p. 23],
  54. ^ a b Popper, Karl (4 November 2005). "The Logic of Scientific Discovery". doi:10.4324/9780203994627. {{cite journal}}: Cite journal requires |journal= (help)
  55. ^ a b Popper, Karl (1 May 2014). "Conjectures and Refutations". doi:10.4324/9780203538074. {{cite journal}}: Cite journal requires |journal= (help)
  56. ^ a b W. V. O. Quine, "Two Dogmas of Empiricism", Philosophical Review 1951;60:20–43, collected in Quine, From a Logical Point of View (Cambridge, Massachusetts: Harvard University Press, 1953).
  57. ^ Novick, That Noble Dream (Cambridge University Press, 1988), p. 527.
  58. ^ Hanson, Norwood Russell (8 June 1967). "An Anatomy of Discovery". The Journal of Philosophy. 64 (11): 321. doi:10.2307/2024301. ISSN 0022-362X.
  59. ^ Daston, Lorraine (1 May 2020). "Thomas S. Kuhn, The Structure of Scientific Revolutions (1962)". Public Culture. 32 (2): 405–413. doi:10.1215/08992363-8090152. ISSN 0899-2363.
  60. ^ Cartwright, Nancy; Cat, Jordi; Fleck, Lola; Uebel, Thomas E. (2008). "On Neurath's Boat". Otto Neurath: Philosophy Between Science and Politics. Ideas in Context. Vol. 38. Cambridge UP. pp. 89–94. ISBN 978-0521041119.
  61. ^ a b c d e Novick, That Noble Dream (Cambridge University Press, 1988), pp. 526–27 Archived 25 November 2016 at the Wayback Machine.
  62. ^ Hilary Putnam, "Problems with the observational/theoretical distinction", in Scientific Inquiry, Robert Klee, ed (New York: Oxford University Press, 1999), pp. 25–29.
  63. ^ Nicholas G Fotion (1995). Ted Honderich (ed.). The Oxford Companion to Philosophy. Oxford: Oxford University Press. p. 508. ISBN 978-0-19-866132-0.
  64. ^ a b Hanfling, Oswald (2003). "Logical Positivism". Routledge History of Philosophy. Routledge. pp. 193f.
  65. ^ "Ayer on Logical Positivism: Section 4". YouTube. 6:30. Archived from the original on 9 November 2021.
  66. ^ William Stahl; Robert A. Campbell; Gary Diver; Yvonne Petry (2002). Webs of Reality: Social Perspectives on Science and Religion. Rutgers University Press. p. 180. ISBN 978-0-8135-3107-6.
  67. ^ Hilary Putnam, "What is realism?", in Jarrett Leplin, ed, Scientific Realism (Berkeley, Los Angeles, London: University of California Press, 1984), p. 140.
  68. ^ Ruth Lane, "Positivism, scientific realism and political science: Recent developments in the philosophy of science", Journal of Theoretical Politics, 1996 Jul8(3):361–82, abstract.
  69. ^ Friedman, Reconsidering Logical Positivism (Cambridge, 1999), p. 1.
  70. ^ a b Friedman, Reconsidering Logical Positivism (Cambridge, 1999), p. 2.

References

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Further reading

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  • Achinstein, Peter and Barker, Stephen F. The Legacy of Logical Positivism: Studies in the Philosophy of Science. Baltimore: Johns Hopkins Press, 1969.
  • Ayer, Alfred Jules. Logical Positivism. Glencoe, Ill: Free Press, 1959.
  • Barone, Francesco. Il neopositivismo logico. Roma Bari: Laterza, 1986.
  • Bergmann, Gustav. The Metaphysics of Logical Positivism. New York: Longmans Green, 1954.
  • Cirera, Ramon. Carnap and the Vienna Circle: Empiricism and Logical Syntax. Atlanta, GA: Rodopi, 1994.
  • Edmonds, David & Eidinow, John; Wittgenstein's Poker, ISBN 0-06-621244-8
  • Friedman, Michael. Reconsidering Logical Positivism. Cambridge, UK: Cambridge University Press, 1999
  • Gadol, Eugene T. Rationality and Science: A Memorial Volume for Moritz Schlick in Celebration of the Centennial of his Birth. Wien: Springer, 1982.
  • Geymonat, Ludovico. La nuova filosofia della natura in Germania. Torino, 1934.
  • Giere, Ronald N. and Richardson, Alan W. Origins of Logical Empiricism. Minneapolis: University of Minnesota Press, 1997.
  • Hanfling, Oswald. Logical Positivism. Oxford: B. Blackwell, 1981.
  • Holt, Jim, "Positive Thinking" (review of Karl Sigmund, Exact Thinking in Demented Times: The Vienna Circle and the Epic Quest for the Foundations of Science, Basic Books, 449 pp.), The New York Review of Books, vol. LXIV, no. 20 (21 December 2017), pp. 74–76.
  • Jangam, R. T. Logical Positivism and Politics. Delhi: Sterling Publishers, 1970.
  • Janik, Allan and Toulmin, Stephen. Wittgenstein's Vienna. London: Weidenfeld and Nicolson, 1973.
  • Kraft, Victor. The Vienna Circle: The Origin of Neo-positivism, a Chapter in the History of Recent Philosophy. New York: Greenwood Press, 1953.
  • McGuinness, Brian. Wittgenstein and the Vienna Circle: Conversations Recorded by Friedrich Waismann. Trans. by Joachim Schulte and Brian McGuinness. New York: Barnes & Noble Books, 1979.
  • Milkov, Nikolay (ed.). Die Berliner Gruppe. Texte zum Logischen Empirismus von Walter Dubislav, Kurt Grelling, Carl G. Hempel, Alexander Herzberg, Kurt Lewin, Paul Oppenheim und Hans Reichenbach. Hamburg: Meiner 2015. (German)
  • Mises von, Richard. Positivism: A Study in Human Understanding. Cambridge: Harvard University Press, 1951.
  • Parrini, Paolo. Empirismo logico e convenzionalismo: saggio di storia della filosofia della scienza. Milano: F. Angeli, 1983.
  • Parrini, Paolo; Salmon, Wesley C.; Salmon, Merrilee H. (ed.) Logical Empiricism – Historical and Contemporary Perspectives, Pittsburgh: University of Pittsburgh Press, 2003.
  • Reisch, George. How the Cold War Transformed Philosophy of Science : To the Icy Slopes of Logic. New York: Cambridge University Press, 2005.
  • Rescher, Nicholas. The Heritage of Logical Positivism. Lanham, MD: University Press of America, 1985.
  • Richardson, Alan and Thomas Uebel (eds.) The Cambridge Companion to Logical Positivism. New York: Cambridge University Press, 2007.
  • Salmon, Wesley and Wolters, Gereon (ed.) Logic, Language, and the Structure of Scientific Theories: Proceedings of the Carnap-Reichenbach Centennial, University of Konstanz, 21–24 May 1991, Pittsburgh: University of Pittsburgh Press, 1994.
  • Sarkar, Sahotra (ed.) The Emergence of Logical Empiricism: From 1900 to the Vienna Circle. New York: Garland Publishing, 1996.
  • Sarkar, Sahotra (ed.) Logical Empiricism at its Peak: Schlick, Carnap, and Neurath. New York: Garland Pub., 1996.
  • Sarkar, Sahotra (ed.) Logical Empiricism and the Special Sciences: Reichenbach, Feigl, and Nagel. New York: Garland Pub., 1996.
  • Sarkar, Sahotra (ed.) Decline and Obsolescence of Logical Empiricism: Carnap vs. Quine and the Critics. New York: Garland Pub., 1996.
  • Sarkar, Sahotra (ed.) The Legacy of the Vienna Circle: Modern Reappraisals. New York: Garland Pub., 1996.
  • Spohn, Wolfgang (ed.) Erkenntnis Orientated: A Centennial Volume for Rudolf Carnap and Hans Reichenbach, Boston: Kluwer Academic Publishers, 1991.
  • Stadler, Friedrich. The Vienna Circle. Studies in the Origins, Development, and Influence of Logical Empiricism. New York: Springer, 2001. – 2nd Edition: Dordrecht: Springer, 2015.
  • Stadler, Friedrich (ed.). The Vienna Circle and Logical Empiricism. Re-evaluation and Future Perspectives. Dordrecht – Boston – London, Kluwer 2003.
  • Werkmeister, William (May 1937). "Seven Theses of Logical Positivism Critically Examined". The Philosophical Review. 46 (3): 276–297. doi:10.2307/2181086. JSTOR 2181086.
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