1 English analytic philosophy
and the Vienna Circle
At the turn of the century GE Moore and Bertrand
Russell were engaged in a rebellion
against the dominant philosophy of the late British Empire. As
young men they were influenced by an English Hegelianism that
identified the Empire with the progression of reason first
characterised by Hegel. In British universities TH Green, Edward
Caird and others made the Hegelian ideal of universal progress
the orthodoxy.
Moore and Russell had good reason to doubt the happy identification of
the Hegelian idea of progress with the forward march of the
British Empire. Both were sympathetic towards the revolts against
that Empire in Ireland and Southern Africa. Later both would act
for the anti-conscription fellowship and campaign for a
negotiated peace in the Great War. Russell had also visited and
reported upon the Social Democratic movement of working class
revolutionaries in Germany. The fact that they had adapted the
Hegelian ideal to their own vision of progress was perhaps
another reason why this became unattractive to Russell.
Russell and Moore were both were part of that non-conformist tradition of
English liberalism that aggregated at Cambridge University
because of the religious bar operating at Oxford at that time. At
Cambridge they began to develop an alternative to the mainstream
views of their professors in a debating society called 'the
Apostles', that included such people as JM Keynes, Leonard Woolf
and Lytton Strachey (and, briefly, Ludwig Wittgenstein).
In that heady atmosphere of genteel rebellion Moore
first divorced the idea of change from progress. Influenced by
the findings of Sidgwick in his History of Ethics, and by the anthropologist JG Frazer, Moore was impressed by the variability of ethical
outlooks. He criticised the utilitarian philosophy that had held
sway in England as much as the Hegelian for what he called the
'naturalistic fallacy': that ideas of the good can appeal to a
natural or objective foundation. Rather, he thought, what is good
at any point in time expresses an attitude of the subject. (Principia
Ethica, 1903)
Moore's somewhat relativistic outlook appealed to the
amoralism of those English intellectuals who were struggling to
escape the repressive, and increasingly perverse moralism of
Victorian England. For the Fabian administrator Woolf and the
writer Strachey, this was a programme that would set them free
from the Shibboleths of the Victorian Age. For the economist
Keynes, this was an outlook that made it possible to avoid the
increasingly sterile dogma of laisser faire economics.
Eschewing moral or natural foundations to the
good and the true these analytic philosophers sought to moor
their system instead upon logic alone. Bertrand Russell embarked upon an extraordinary project to formalise the
foundations of mathematics from a set of logical axioms. Russell
had taken up an approach of the German mathematician Gottlob
Frege, creating a link between the school of English analytic
philosophy and the German and Austrian school of 'logical
positivism'.
Like Russell, Frege was concerned
to insulate logic from ambiguity, and especially from
contradiction - which had played so large, and apparently so
destructive a part in Hegel's system. Frege felt that logic had
to be rescued from the ambiguities of language, and framed
instead in the algebraic symbols that he developed as his Concept
Script. Frege's symbolic logic was the model for Russell's magnum
opus the Principles of Mathematics (1902) and its follow
up Principia Mathematica (1910), which attempted to lay
out the foundations (or principles) of Mathematics in a wholly
logical form.
Russell's work was particularly interesting to a group of
scientifically minded philosophers working in Vienna under the
loose leadership of Moritz
Schlick, Otto Neurath and Rudolf Carnap. These were called either the 'Vienna Circle', or
logical positivists. There particular interest was to clarify
scientific method with paralleled the concerns of the English
Analytic philosophers. The Vienna Circle influenced many thinkers
including Karl Popper (though he rowed with them) and the economist Ludwig von Mises who was later to inspire the free market champion Friedrich Hayek.
It is not difficult in retrospect to see a
conservative impulse at work between the logical positivists in
Vienna and the analytic philosophers in Cambridge. All of these
thinkers were troubled by the more exotic leaps of thought that
were taking place in Europe. The nationalist currents in German
and British philosophy struck them as romantic, ambiguous and
potentially irrational. In particular the developments in German
historical thinking (the neo-Kantian or South German Historical
school inspired by Ranke, Dilthey, Windelband and Rickert) and
philology seemed to be subordinating objectivity to sentimental
concerns of national pride.
The collective entities of peoples and nations
were especially suspect to the Vienna Circle. With the individual
standpoint of the scientific observer as a model, these
collective subjects looked like the delusions fostered by
demagogues. The scientific model of the individual observer
married with the methodological individualism of the free market
economics espoused by Popper, von Mises and Hayek. The reaction against language, in favour of a
notational logic can be seen as an attempt to avoid the
politicisation of language under the impact of
nationalist-inspired philology. Similarly abjuring historical
investigation in favour of the natural scientific model of
inquiry was a way of avoiding the ambiguities of the
Geisteswissenschaft or 'science of the spirit'.
These were perhaps laudable aims. However, the
plan to create an oasis of reason in a sea of irrationality was
flawed. First the logical positivists and analytical philosophers
had given up too much to unreason. Language, history and even
sociology were seen as potentially corrupting fields of
investigation - as though all these arenas of human endeavour
were lost forever to irrationality. Logic and the natural
sciences were erected into a redoubt against the irrational. But
it was foolish to think that reason could survive alongside
unreason but somehow be insulated from it and sustain its purity.
A neurotic desire to excise all contradiction and ambiguity
created an increasingly sterile and rigid philosophy that would
eventually shatter under the pressure of new ideas and old
conundrums.
In the first instance it was Russell's attempt to found mathematics that ran into trouble.
Russell was frustrated by his inability to solve a paradox
(Richard's paradox) that seemed to arise out of his theory of
number sets. If mathematics was to be put on a wholly logical
foundation then it was unthinkable that a paradox in the heart of
the system should find no solution. Russell laboured away without
success and though many people claimed to have found a solution
(Frege and Wittgenstein to name but two) none was wholly convincing. Russell
was distraught and mentally exhausted by his labours. This was a
failure that seemed to call the entire project of logically
founding the natural sciences into question. Years later the
mathematician Kurt Goedel proved that it was impossible for a
coherent number system to be derived from axioms that were
contained within it.
It was Russell's brilliant pupil Ludwig Wittgenstein who was most marked by the limitations of the logical
positivist programme. Wittgenstein's first book the Tractatus
Logico-Philosophicus (1921) was a near-perfect expression of
the programme of logical positivism and gained a wider audience
even than Russell's Principia. Written with great economy
the Tractatus advances to the limits of understanding to
demarcate real knowledge, described through an extended version
of Frege's truth tables, from the kind of specious nonsense that
was characteristic of loose or metaphysical thinking. In passing
Wittgenstein dismisses Russell's paradox of classes as a category
error, that can be repaired by adjusting the terms. The closing
sentence 'what we cannot speak about we must pass over in
silence' sums up the common programme of logical positivism and
analytic philosophy.
However, Wittgenstein's second major
work, the posthumously published Philosophical Investigations
reversed many of the assessments of the Tractatus. In the
lectures and papers that rehearsed the themes of the
Philosophical Investigations, Wittgenstein expressed a
dissatisfaction with the principles of logical positivism and
with his own expression of them. Wittgenstein argued that there
could be no private languages - ruling out the turn towards
symbolic logic that was so important to Russell and Frege. The notational logic and truth tables
developed by Russell and Frege seemed to him to be an artificial
solution that satisfied their practitioners but could mean little
to other people.
Wittgenstein makes a pointed redefinition of
truth from one of correspondence to objective fact, to one of
agreement between persons. Truth became a product of a particular
'language game', something that was contextual, conventional and
relative. Russell heckled Wittgenstein's lectures,
denouncing his former star pupil for selling out. AJ Ayer,
who took up the mantle of logical positivism after Russell
registered his disagreement with this departure. But
Wittgenstein's reversal became the model for the future
development of analytic philosophy, as JL Austin, PF
Strawson and others embraced the
'linguistic turn' that Wittgenstein had made. Sadly, the one
element of the earlier positivist approach that was retained was
a philistine hostility to theoretical speculation, that Perry
Anderson described as England's 'parish-pump positivism'.
Developments in the philosophy of science that
was being developed by the Vienna Circle also took a peculiar
turn. In the wake of the second world war, Otto Neurath and
Rudolf Carnap, now resident in the US had initiated an Encyclopaedia
of the Unified Sciences. It was a project thoroughly in keeping
with the logical positivists' view that philosophy was to serve
the role of under-labourer to the sciences, working only to
clarify issues for natural science. Already Karl Popper had published his influential Logic of Scientific
Discoveries which argued for a pointedly sceptical and
self-critical model of natural science. According to Popper, true
science seeks to disprove its hypotheses, rather than to prove
them. It was a self-confident assertion of scientific
objectivity.
Carnap engaged Thomas Kuhn to write a volume
for the International Encyclopaedia of the Unified Sciences - a
project initiated by Otto Neurath. The result was The
Structure of Scientific Revolutions. While Popper's
idealised model of scientific discovery seemed to hold in the
abstract, the real history of science worked quite differently.
Kuhn found that scientific enquiry was a lot more
context-specific than Popper described, and drew upon the social
sciences - the work was prepared at the Centre for Advanced
Studies in the Behavioural Sciences - rather than logic, to
explain scientific 'truth claims'. In particular he showed that
the incremental theories and discoveries operated as part of a
larger paradigm of how the physical world was. Using the example
of the overthrow of the Ptolemaic model of the universe, Kuhn
showed that far from selflessly and dispassionately trying to
disprove their favoured theories, the community of scientists
were more likely to be partisan in their defence of an accepted
view point. Change only came with the overthrow of the orthodoxy.
The disturbing aspect of Kuhn's
model was that it shifted attention from a correspondence theory
of the truth. Now it appeared that 'proof' meant the assent of
your peers - a close parallel to the 'linguistic turn' taken by Wittgenstein. Of course it was no part of Kuhn's ambitions to call
natural science into question, but he had undermined the basic
idea of scientific progress. On Popper's model there would always
be an incremental uncovering of more an more of the facts about
the natural world. But that idea of a progressive advance of
greater and greater understanding was precisely what was
undermined by Kuhn's idea of scientific paradigms. If truth was
paradigm specific then there was no possibility of judging one
era's science more or less advanced than another's. Kuhn's friend
and colleague Paul
Feyerabend especially embraced this
programme of anti-science, openly celebrating scientific
relativism.
2 American
pragmatists