Two chief problems of the theory of knowledge are the question of meaning and the question of verification. The first question asks under what conditions a sentence has meaning, in the sense of cognitive, factual meaning. The second one asks how we get to know something, how we can find out whether a given sentence is true or false. The second question presupposes the first one. Obviously we must understand a sentence, i.e. we must know its meaning, before we can (...) try to find out whether it is true or not. But, from the point of view of empiricism, there is a still closer connection between the two problems. In a certain sense, there is only one answer to the two questions. If we knew what it would be for a given sentence to be found true then we would know what its meaning is. And if for two sentences the conditions under which we would have to take them as true are the same, then they have the same meaning. Thus the meaning of a sentence is in a certain sense identical with the way we determine its truth or falsehood; and a sentence has meaning only if such a determination is possible. (shrink)

Considerable unclarity exists in the literature concerning the origin and authorship of Wissenschaftliche Weltauffassung. Der Wiener Kreis, the Vienna Circle’s manifesto of 1929 and on the extent of and the reasons for the mixed reception it received in the Circle itself. This paper reconsiders these matters on the light of so far insufªciently consulted documents.

: Considerable unclarity exists in the literature concerning the origin and authorship of Wissenschaftliche Weltauffassung. Der Wiener Kreis, the Vienna Circle's manifesto of 1929 and on the extent of and the reasons for the mixed reception it received in the Circle itself. This paper reconsiders these matters on the light of so far insufficiently consulted documents.

Ever since the first meeting of the proponents of the emerging Logical Empiricism in 1923, there existed philosophical differences as well as personal rivalries between the groups in Berlin and Vienna, headed by Hans Reichenbach and Moritz Schlick, respectively. Early theoretical tensions between Schlick and Reichenbach were caused by Reichenbach's (neo) Kantian roots (esp. his version of the relativized a priori), who himself regarded the Vienna Circle as a sort of anti-realist "positivist school"—as he described it in his Experience and (...) Prediction (1938). One result of this divergence was Schlick's preference of Carnap over Reichenbach for a position at the University of Vienna (in 1926), and his decision not to serve as a co-editor with Reichenbach for the journal Erkenntnis that they jointly established in 1930 (which was then co-edited by Carnap and Reichenbach from 1930 to 1938). A second split rooted in different views on induction and probability, which culminated in the Hans Reichenbach's refusal to serve as an invited author on probability within the International Encyclopedia of Unified Science series ed. by Rudolf Carnap, Charles Morris and Otto Neurath from 1938 onwards. In this regard it is remarkable that also Richard von Mises, who was the second leading figure of Logical Empiricism in Turkish exile, criticized the theory of probability put forward by his former Berlin colleague. In this paper I analyse this controversial exchange, drawing on the relevant correspondence and asking whether these (meta) philosophical differences were a typical feature of the pluralism inherent in Logical Empiricism in general. (shrink)

Ever since the first meeting of the proponents of the emerging Logical Empiricism in 1923, there existed philosophical differences as well as personal rivalries between the groups in Berlin and Vienna, headed by Hans Reichenbach and Moritz Schlick, respectively. Early theoretical tensions between Schlick and Reichenbach were caused by Reichenbach’s Kantian roots, who himself regarded the Vienna Circle as a sort of anti-realist “positivist school”—as he described it in his Experience and Prediction. One result of this divergence was Schlick’s preference (...) of Carnap over Reichenbach for a position at the University of Vienna, and his decision not to serve as a co-editor with Reichenbach for the journal Erkenntnis that they jointly established in 1930. A second split rooted in different views on induction and probability, which culminated in the Hans Reichenbach’s refusal to serve as an invited author on probability within the International Encyclopedia of Unified Science series ed. by Rudolf Carnap, Charles Morris and Otto Neurath from 1938 onwards. In this regard it is remarkable that also Richard von Mises, who was the second leading figure of Logical Empiricism in Turkish exile, criticized the theory of probability put forward by his former Berlin colleague. In this paper I analyse this controversial exchange, drawing on the relevant correspondence and asking whether these philosophical differences were a typical feature of the pluralism inherent in Logical Empiricism in general. (shrink)

What has become generally known as the Berlin School of Logical Empiricism constitutes a philosophical movement that was erected on foundations laid by Albert Einstein. His revolutionary work in physics had a profound impact on philosophers interested in scientific issues, prominent among them Paul Oppenheim and Hans Reichenbach, the founding fathers of the school, who joined in viewing him as their hero among philosopher-scientists. Overall the membership of this school falls into three groups. The founding generation was linked by the (...) circumstance that both Grelling and Reichenbach were collaborators of Oppenheim; the middle generation by the fact that both Hempel and Helmer were students of Reichenbach's in Berlin; and the younger generation by the fact that all of its members were students and disciples either of Reichenbach's or of Hempel's in the USA. Three stages are at issue: an initial phase in Berlin, a transatlantic migration, and a continuation in the U.S.A.--principally in Pittsburgh. (shrink)

Modern empiricism has been conditioned in large part by two dogmas. One is a belief in some fundamental cleavage between truths which are analytic, or grounded in meanings independently of matters of fact, and truth which are synthetic, or grounded in fact. The other dogma is reductionism: the belief that each meaningful statement is equivalent to some logical construct upon terms which refer to immediate experience. Both dogmas, I shall argue, are ill founded. One effect of abandoning them is, as (...) we shall see, a blurring of the supposed boundary between speculative metaphysics and natural science. Another effect is a shift toward pragmatism. (shrink)

It is proposed to examine the consequences which ensue if philosophy is deliberately oriented around the methods and results of science. That such reorientation has been more or less unconsciously taking place for centuries is evident; the problem demands particular discussion at this time only because the reorientation has gone so far and with such success as to challenge seriously certain past conceptions of philosophy and to demand of philosophers what, if anything, is left for them to do. For present (...) purposes the revolution indicated will be regarded as a fait accompli, and the sole concern will be with what alternatives remain open. The conclusions differ from those of certain others who accept the same fait accompli only in believing that more alternatives do in fact remain open than they envisage. (shrink)

In this first issue of the new Erkenntnis, it seems fitting to recall at least briefly the character and the main achievements of its distinguished namesake and predecessor. The old Erkenntnis came into existence when Hans Reichenbach and Rudolf Carnap assumed the editorship of the Annalen der Philosophie and gave the journal its new title and its characteristic orientation; the first issue appeared in 1930. The journal was backed by the Gesellschaft f r Empirische Philosophie in Berlin, in which Reichenbach, (...) Walter Dubislav, and Kurt Grelling were the leading figures, and by the Verein Ernst Mach in Vienna, whose philosophical position was strongly influenced by that of the Vienna Circle; a brief account of these groups, and of several kindred schools and trends of scientific and philosophical thinking, was given by Otto Neurath in his 'Historische Anmerkungen' (Vol. 1, pp. 311-314). As Reichenbach noted in his introduction to the first issue, the editors of Erkenntnis were concerned to carry on philosophical inquiry in close consideration of the procedures and results of the various scientific disciplines: analysis of scientific research and its presuppositions was expected to yield insight into the character of all human knowledge, while at the same time, the objectivity and the progressive character of science inspired the convection that philosophy need not remain an array of conflicting 'systems', but could attain to the status of objective knowledge. As a student in Berlin and Vienna during those years, I experienced vividly the exhilarating sense, shared by those close to those two philosophical groups, of being jointly engaged in a novel and challenging intellectual enterprise in which philosophical issues were dealt with 'scientifically' and philosophical claims were amenable to support or criticism by logically rigorous arguments. The 'logical analyses' and 'rational reconstructions' set forth by adherents of this program often made extensive use of the concepts, methods, and symbolic apparatus of contemporary symbolic logic, whose importance for philosophy was the subject of Carnap's article, 'Die Alte und die Neue Logik', which appeared in the first issue.. (shrink)