By A. W. Carus
Rudolf Carnap (1891-1970) is extensively considered as probably the most very important philosophers of the 20 th century. Born in Germany and later a US citizen, he was once a founding father of the philosophical circulation referred to as Logical Empiricism. He was once strongly inspired by way of a few various philosophical traditions (including the legacies of either Kant and Husserl), and in addition by means of the German early life move, the 1st global battle (in which he used to be wounded and decorated), and radical socialism. This publication areas his crucial rules in a vast cultural, political and highbrow context, displaying how he synthesised many various currents of inspiration to accomplish a philosophical viewpoint that is still strikingly correct within the twenty-first century. Its wealthy account of a philosopher's reaction to his instances will attract 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
Carnap, naturally, maintained that Quine’s strictures were better described as proposing a form of scientific meta-language or a more informal code of conduct for discourse about science. He said this most explicitly in the discussion after a colloquium given by Quine at the University of Chicago in 1950, reported by Howard Stein (1992, pp. 278–9). According to Stein, Quine was willing, at the time, to accept this description. Gila Sher (1999), exploiting a tension within Quine’s conception pointed out by Dummett (1973), proposes a version of Quine’s ideal that would remove this limitation, and actually make it a framework for an overall theory of rationality (1973, p.
In this way rational reconstruction provides a framework of objectivity that enables us to escape from a merely subjective view of the world. But the replacement process is piecemeal and iterative: temperature remains to be explicated within a more general framework of concepts. Conversely, fruitful concepts are often developed long before we can understand how to fit them into a larger scheme or framework of knowledge (1928b, pp. 7–8). We sometimes find solutions before we fully understand the problems they solve (1928b, p.
It offers a broad scaffolding for a conception of reason (of Vernunft, to speak with Kant) that is adequate to the frightening power and scope of our knowledge, and that can make more precise and applicable the idea of knowledge as a ‘conscience of the species’ in the way the Enlightenment conceived it. The ideal of explication neither portrays science as a dominant and threatening father-figure or super-ego, as in the Romantic parody, nor as irrelevant to our higher and more exalted concerns. Perhaps the simplest way of bringing out these practical merits of Carnap’s ideal of explication – in a way he himself never did – is to compare it to other ideals of ‘reason’ or ‘rationality’ (ideal frameworks for the coordination of knowledge and the practical realm).