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1Carnap 1928. See the references to Husserl in the index of names and bibliography.
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2It should be borne in mind that the older pragmatism itself had links with the continent.
H. Lotze in particular had left traces of influence. It would be worth examining whether
the holism of W. V. O. Quine goes back indirectly to the Hegelianism of Lotzes
metaphysics.
3
"I remember with special pleasure and gratitude the seminars of Hermann [correctly:
Herman, G. G.] Nohl (at that time a young instructor in Jena), in philosophy, education,
and psychology, even when the topic, for example, Hegel's Rechtsphilosophie, was often
somewhat remote from my main interests. My friends and I were particularly attracted by
Nohl because he took a personal interest in the lives and thoughts of his students, in
contrast to most of the professors in Germany at that time, and because in his seminars
and in private talks he tried to give us a deeper understanding of philosophers on the
basis of their attitude toward life ("Lebensgefhl") and their cultural background."
(Carnap 1963, 4)
The personal element addressed here has its place in Carnap's life itself.
The "friends" (such as the later pedagogue Wilhelm Flitner) were
committed members of the German youth movement with whom Carnap
bounded through the Jena woods. The "deeper understanding of
philosophers" mentioned here amounts to discerning their respective
Lebensgefhl as the driving force of their differing metaphysics. The basis
of such an assessment, which Carnap adopted from Nohl, is Dilthey's
Weltanschauung doctrine. Before turning to this as the actual 'point' of
Carnap's 'Elimination of metaphysics', I would first like to expand on the
methodological framework as set out in Carnap's essay (1931).
3In his new book (Friedman 2000) he does, however, draw attention to this.
4The influence of Dilthey on Carnap was first pointed out by Naess (1968, 41-48):
'Metaphysics as the Expression of an Attitude to Life. Dilthey, Nohl and Carnap'; cf. also
Patzig 1966, 100.
4
"What is to be investigated is being only and nothing else; being alone and further
nothing; solely being, and beyond being nothing. What about this Nothing? ... Does the
Nothing exist only because the Not, i.e. the Negation, exists? Or is it the other way
around? Does Negation and the Not exist only because the Nothing exists? ... We assert:
the Nothing is prior to the Not and the Negation. ... Where do we seek the Nothing? How
do we find the Nothing? ... We know the Nothing. ... Anxiety reveals the Nothing. ... That
for which and because of which we were anxious, was 'really' nothing. Indeed: the
Nothing itself as such was present. ... What about this Nothing? The Nothing itself
nothings." (Carnap 1959, 69)
In Carnap's view, Heidegger makes the logical mistake "of employing the
word 'nothing' as a noun (Gegenstandsname), because it is customary in
ordinary language to use it in this form in order to construct a negative
existential statement" (ibid., 70). The negative existential statement 'It is
not the case that there exists something which has a certain property' is
also expressed by the sentence that nothing has this property. It is
through the objectification of this use of 'nothing' that the meaningless
talk of 'the nothing' comes about. Part of the responsibility for this lies in
the confusion of the uses of 'to be' in the sense of predication and in the
sense of existence.
"[I]n the case of metaphysics we find this situation: through the form of its works it
pretends to be something that it is not. The form in question is that of a system of
statements which are apparently related as premises and conclusions, that is, the form of
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a theory. [...] The metaphysician believes that he travels in territory in which truth and
falsehood are at stake. In reality, however, he has not asserted anything, but only
expressed something, like an artist." (Carnap 1959, 79)
In the course of its development starting with Der Logische Aufbau der
Welt (Carnap 1928) via Die logische Syntax der Sprache (Carnap 1934)
through to Meaning and Necessity (Carnap 1956) there were indeed
shifts in accentuation in Carnap's thinking, namely from a more
epistemological (in the sense of Neo-Kantianism), via a formal logical,
through to a semantic analysis, but an attitude which Carnap (1934, 44f.;
1967, 51f.) himself formulated as his "principle of tolerance" prevailed
constantly. This attitude is characterized by a conventionalist
apprehension of languages within the framework of the theory of science.
"In logic, there are no morals. Everyone is at liberty to build up his own logic, i. e. his own
form of language, as he wishes. All that is required of him is that, if he wishes to discuss
it, he must state his methods clearly, and give syntactical rules instead of philosophical
arguments." (Carnap 1967, 52)
If, for a moment, one ignores the fact that Carnap restricts philosophy
from the outset to the explication of scientific language forms, then one
could say that he is in agreement with Heidegger at least in the criticism
of the presence-at-hand ontology; he adheres, however, to a presence-at-
hand syntax.
7Cf. on this distinction Krauth 1970, esp. Chap. VII; also Norton 1977. On the relationship
to continental philosophy cf. Parrini 1994, esp. 274 f. (footnote 4) and the literature listed
there.
8Contrary to Carnap H. Reichenbach, Carnap's companion in promoting a "scientific
Weltauffassung", was convinced at times that he could give an inductive justification of
realism. For a critical evaluation cf. Klein (2000, section 2.10-2.12).
10
The comparison of Heidegger and Carnap ought to have made clear that
the difference between continental and analytic philosophy is above all a
matter of the style of thought which manifests in linguistic style. The
linguistic style is a matter of rhetoric, and it is not difficult to distinguish
authors according as to whether their rhetoric orients itself towards poetry
or logic. Such an orientation is not simply a matter of personal taste,
rather the apprehension of philosophy itself comes to bear therein
namely as to whether poetic metaphors or logical analysis take on the
guiding function in philosophical speech.
9'Logistics' (Logistik) was at the time the usual term, also used by Carnap, for
mathematical logic.
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We are, however, also involved with practical, albeit not morally practical,
decisions in the approach to the sciences. Carnap's best known example is
the decision between idealism and realism (in the question of the
existence of an external world), which is classified only as theoretically,
but not as practically irrelevant. Carnap also deals with other metaphysical
questions in this way. At the official theoretical front door of his philosophy
he turns them away, but at the same time he keeps open a back door to
the courtyard of practical decision making. This theory-practice dualism is
the result of his 'crossing' of Neo-Kantianism and life-philosophy.10
The influence of Kant shows itself with Carnap not only in the adoption of
several distinctions (such as those between genesis and validity, and
between analytic and synthetic statements), but also in matters of theory
construction. Carnap was very well aware that the development of
scientific theories takes place from the points of view of unity and
fruitfulness (Kant's Zweckmigkeit). Such points of view are, however,
external in kind. The metaphysical suspicion must then apply to them too.
Here once more Carnap backs out of the difficulties by declaring these
matters to be practical ones relating to application.
10This connection already becomes clear in Carnap 1928. Cf. in particular the conclusion
179-183.
12
References
Gabriel, G. 2002. "Frege, Lotze, and the Continental Roots of Early Analytic
Philosophy". In E. H. Reck, ed., From Frege to Wittgenstein. Perspectives
on Early Analytic Philosophy. Oxford: University Press, pp. 39-51.
Krauth, L. 1970. Die Philosophie Carnaps. Vienna and New York: Springer.
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