By A. W. Carus
Rudolf Carnap (1891-1970) is extensively considered as some of the most very important philosophers of the 20 th century. Born in Germany and later a US citizen, he used to be a founding father of the philosophical circulation often called Logical Empiricism. He was once strongly inspired by way of a few diverse philosophical traditions (including the legacies of either Kant and Husserl), and likewise by way of the German adolescence circulate, the 1st global struggle (in which he was once wounded and decorated), and radical socialism. This ebook areas his crucial rules in a vast cultural, political and highbrow context, displaying how he synthesised many various currents of proposal to accomplish a philosophical point of view that is still strikingly correct within the twenty-first century. Its wealthy account of a philosopher's reaction to his instances will entice all who're attracted to the improvement of philosophy within the 20th century.
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Extra resources for Carnap and Twentieth-Century Thought: Explication as Enlightenment
Habermas 1985). But this primacy of communicative practices still leaves Habermas without a knowledge criterion. His mutual isolation of technical, historical, and emancipatory knowledge leaves him without an overall criterion to determine, of any given piece of knowledge, which of those categories it belongs in. There are only the ‘justificatory practices of a language community’ (Habermas 1999, p. 244), which for Habermas (unlike, say, Rorty) can certainly be ‘rational’ by virtue of their roots in culture and history.
The direction of change is from the pragmatic to the semantic, from practice to theory, 40 As he spells out in Habermas (2000), pp. 8, 14–15; ‘epistemic rationality’ becomes a specific subform of communicative rationality more generally (Habermas 1999, pp. ). 30 Carnap and twentieth-century thought with no feedback in the other direction. It is an opposite one-sidedness to that of Quine (or of the Vienna Circle’s original ‘rational reconstruction’ programme). g. Habermas 1985). But this primacy of communicative practices still leaves Habermas without a knowledge criterion.
Carnap is acknowledged in the preface as the philosopher to whom Ayer owes most and with whom he agrees most closely. 48 It is essentially a popularised account of the pre-1930 Vienna Circle position (the Aufbau and the Tractatus), hardly acknowledging the major obstacles to such a view that had long been discussed in Vienna. 49 And then after 1950, Quine was able to convince the world he had ‘overthrown’ Carnap’s ‘verification theory of meaning’, pinning on Carnap a view he had not held for twenty years.