One way of explaining Rudolf Carnap’s mature philosophical view is by drawing an analogy between his technical projects—like his work on inductive logic—with a certain kind of conceptual engineering. After all, there are many mathematical similarities between Carnap’s work in inductive logic and a number of results from contemporary confirmation theory, statistics and mathematical probability theory. However, in stressing these similarities, the conceptual dependence of Carnap’s inductive logic on his work on semantics is downplayed. Yet it is precisely the (...) conceptual resources made available to Carnap from his work on semantics which allows him to understand his work on inductive logic as a kind of conceptual engineering project. The aim of this paper is to elucidate this engineering analogy in light of Carnap’s mature views through the lens of both inductive logic and semantics. (shrink)
The very influential theoretical concepts proposed by Rudolf Otto in his 1917 classic The Idea of the Holy are often seen as examples of properly religious content that cannot be approached by any other means except religious. This conclusion is challenged by closer readings of Otto’s writings on naturalism and religion where he, despite of being at times critical of some versions of naturalism, expresses his thorough commitment to naturalist ic explanations. Otto’s views are presented as compatible with recent (...) cognitive-scientific theories of religion and as a constructive contribution to the scientific study of religion. Otto’s theological position, because it is based on his naturalism, is a possible methodological framework for further studies in religion and science in general and cognitive science of religion in particular. (shrink)
The Viennese psychiatrist Rudolf Allers has been virtually relegated to oblivion, despite being quite relevant in the past. He developed a founding program in psychiatry, that of psychopathology, and characterology in Catholic anthropology, specifically Thomist. The article briefly discusses Allers’s main ideas on the distinction between person and character, and the relationship between character and values. The objective is to update his potential relevance for a critique of contemporary psychology, independent of any metaphysical reference.
This collection, with essays by Graham H. Bird, Jaakko Hintikka, Ilkka Niiniluoto, Jan Wolenski, will interest graduate students of the philosophy of language and logic, as well as professional philosophers, historians of analytic philosophy, and philosophically inclined logicians. Language, Truth and Knowledge brings together 11 new essays that offer a wealth of insights on a number of Carnap's concerns and ideas. The volume arose out of a symposium on Carnap's work at an international conference held in Vienna in 2001. The (...) essays are written from a variety of perspectives: -some essays aim at rebutting influential criticisms directed at Carnap's views; -others examine and assess his thought in the light of recent developments in the neurosciences; -still others are historical and describe the development of Carnap's thought; -they all shed light on the relation of this thought and different philosophical traditions. These essays form a collection that will prove a valuable resource for our understanding of the historic Carnap and the living philosophical issues with which he grappled. (shrink)
Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768–1884) and Rudolf Otto (1869–1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion, Schleiermacher speaks of religion as a “sense and taste for the Infinite.” In The Christian Faith, Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.” Influenced by Schleiermacher, (...) Otto also grounds religion in an original experience of what he calls “the numinous,” which can only be grasped through states of feeling. This article discusses the views of Otto and Schleiermacher on religion as feeling. It examines how both men conceived of feeling, the reasons they believed religion had to be understood in its terms, and the common threads linking their perspectives. It also considers Schleiermacher's interpretation of religious feeling as transcendental experience. (shrink)
Rudolf Carnap delivered the hitherto unpublished lecture ‘Theoretical Concepts in Science’ at the meeting of the American Philosophical Association, Paciﬁc Division, at Santa Barbara, California, on 29 December 1959. It was part of a symposium on ‘Carnap’s views on Theoretical Concepts in Science’. In the bibliography that appears in the end of the volume, ‘The Philosophy of Rudolf Carnap’, edited by Paul Arthur Schilpp, a revised version of this address appears to be among Carnap’s forthcoming papers. But although (...) Carnap started to revise it, he never ﬁnished the revision,1 and never published the unrevised transcript. Perhaps this is because variants of the approach to theoretical concepts presented for the ﬁrst time in the Santa Barbara lecture have appeared in other papers of his (cf. the editorial footnotes in Carnap’s lecture). Still, I think, the Santa Barbara address is a little philosophical gem that needs to see the light of day. The document that follows is the unrevised transcript of Carnap’s lecture.2 Its style, then, is that of an oral presentation. I decided to leave it as it is, making only very minor stylistic changes—which, except those related to punctuation, are indicated by curly brackets.3 I think that reading this lecture is a rewarding experience, punctuated as the lecture is with odd remarks and autobiographical points. One can almost envisage.. (shrink)
Resumen: El artículo busca observar el hecho religioso mapuche, a partir de la reflexión de Rudolf Otto respecto de lo numinoso y lo santo. Para ello se utiliza su metodología de análisis fenomenológico aplicada a los conceptos de mysterium, tremendum y fascinans o las dimensiones del temor, incorporadas en la cultura mapuche. Se concluye que el análisis de estos diversos momentos de la experiencia santo-numinoso en la vida religiosa del mapuche, permite constatar el dinamismo existente en la idea religiosa (...) del mapuche, lo que a su vez representa adecuadamente la relación entre el hombre religioso y lo santo.: This article seeks to observe the Mapuche religious fact, starting from Rudolf Otto’s reflection on the numinous and the holy. For this, it uses its methodology of phenomenological analysis applied to the concepts of mysterium, tremendum and fascinans or the dimensions of fear, incorporated in the Mapuche culture. It is concluded that the analysis of these different moments of the saint-numinous experience in the religious life of the mapuche, allows to verify the dynamism existing in the religious idea of the mapuche, which in turn represents adequately the relationship between religious man and the Holy. (shrink)
Rudolf Carnap’s formative years as a philosopher were his time in Jena where he studied mathematics, physics, and philosophy, among others, with Gottlob Frege, the neo-Kantian Bruno Bauch, and Herman Nohl, a pupil of Wilhelm Dilthey.2 Whereas both the influence of Frege and of the neo-Kantians is quite well known,3 the importance of the Dilthey school for Carnap’s intellectual development was recently highlighted by scholars, such as Gottfried Gabriel and Hans-Joachim Dahms.4 Although Carnap himself was interested mainly in the (...) problems of logic and the philosophy of the natural sciences, the community in which he worked until he went to Vienna in 1926 was neither a community of neo-Kantian philosophers nor of logicians or philosophers of the natural sciences but a community of members of the Dilthey school that were interested in history of philosophy,5 pedagogic,6 aesthetics,7 and sociology.8 Carnap and his friends were all members of the so-called Seracircle, a group of young people that met frequently in Jena and, between 1919 and 1926, also in Carnap’s home in Buchenbach near Freiburg.9 The first version of the Aufbau was written in close connection with this group of young people that were interested in a reform of the whole society, including arts, politics, sciences, and everyday life. In Carnap’s Werkstatt in Buchenbach, the Aufbau and at least two more manifestos of a more or less philosophical nature were written: Franz Roh’s “Nach-Expressionismus” and Wilhelm Flitner’s “Laienbildung.”10 Given these historical facts, we must conclude that the Aufbau is the product of an intellectual enterprise that developed in close connection with the Dilthey school, but in which Frege and the neo-Kantians seem to have played only a small role. (shrink)
This paper is a review of Rudolf Carnap's changing attitudes towards the conceptualisation of pseudo-problems. For that purpose his early works are divided into four phases each of which display subtle dierences with respect to the role pseudo-problems play in Carnap's epistemology and philosophical metho- dology. Based on a number of short texts by Carnap, an attempt is made to give provisional denitions of `pseudo-problem' and related expressions.
Christian ethics from the perspective of neighbourly love: Rudolf Bultmann and Stoic ethics. This article consists of various sections. The first concerns a cultural-sensitive explanation of the meaning of the term ‘neighbour’. The second exemplifies Rudolf Bultmann’s understanding of the meaning of the love commandment which is found in the Jesus tradition and in the New Testament. This explanation represents a paraphrase of Bultmann’s reflection on the notion ’neighbourly love’ in Afrikaans. The article elaborates on Bultmann’s interpretation by (...) means of expanded exegetical comments. The article also endorses Bultmann’s juxtaposition of Christian ethics with Greek Stoic ethics. This Greek heritage is described in an expanded way. The article discusses Bultmann’s understanding of neighbourly love within the context of the core values of his hermeneutics. The results are made relevant for the present-day Christian ethical perspective on the adherence to the so-called natural law, applied to the South African sociopolitical situation. (shrink)
During the last decade there has been increasing interest in combining veterinary and human medicine, mainly in the areas of vaccination and the eradication of zoonotic and vector-borne diseases. Although the roots of this "One Health-One Medicine" approach can be found in ancient Egypt and Greece, the roots of the philosophy of "one medicine" have not been so thoroughly discussed. In this paper I will analyse some ideas that could unite veterinary and human medicine, from Rudolf Virchow and Calvin (...) W. Schwabe. Both are recognized as important theoretical founders of the philosophy of one medicine. I will also further develop these thoughts to meet some of the discussions taken place today. (shrink)
This article investigates the various ways in which Rudolf Carnap incorporated contemporary epistemological problems concerning the Geisteswissenschaften in Der logische Aufbau der Welt. I argue that Carnap defends a nonreductive incorporation of the Geisteswissenschaften within the unity of science. To this end Carnap aims to solve the problem of individuality, which was the focus of attention for important philosophers of the Geisteswissenschaften such as Wilhelm Dilthey, Heinrich Rickert, and Wilhelm Windelband. At the same time, Carnap argues that his constitutional (...) method, which transforms cultural objects into psychological or physical objects, does not imply a loss of autonomy for the Geisteswissenschaften. Besides this defense of autonomy, Carnap incorporates several central notions of the contemporary theory of the Geisteswissenschaften into his theory of the Aufbau: cultural manifestation, the phenomenology of cultural experience, and the method of Verstehen. (shrink)
"Homage to Rudolph Carnap."--Hempel, C. G. Rudolf Carnap, logical empiricist.--Wedberg, A. How Carnap built the world in 1928.--Eberle, R. A construction of quality classes improved upon the Aufbau.--Carnap, R. Observation language and theoretical language.--Kaplan, D. Significance and analyticity: a comment of some recent proposals of Carnap.--Wójcicki, R. The factual content of empirical theories.--Williams, P. M. On the conservative extensions of semantical systems: a contribution to the problem of analyticity.--Winnie, J. A. Theoretical analyticity.--Wedberg, A. Decision and belief in science.--Bohnert, H. (...) G. Carnap's logicism.--Hintikka, J. Carnap's heritage in logical semantics.--Partee, B. H. The semantics of belief-sentences.--Kasher, A. Pragmatic representations and language-games.--Carnap, R. Notes on probability and induction.--Jeffrey, R. C. Carnap's inductive logic.--Hilpinen, R. Carnap's new system of inductive logic.--Kuipers, T. A. F. A generalization of Carnap's inductive logic. Essler, W. K. Hintikka versus Carnap.--Hintikka, J. Carnap and Essler versus inductive generalization.--Shimony, A. Carnap on entropy, introduction to "Two essays on entropy" by Rudolf Carnap. (shrink)
In this essay, I review Rudolf Makkreel’s, Orientation and Judgment in Hermeneutics, which, I claim, represents an original contribution to continental philosophy. I take up his consideration that hermeneutics should incorporate philosophical reflection that not only recognizes the significance of the historical contexts of interpretation, but also situates interpretation within the contexts of the twenty-first century. I regard Makkreel’s work to be primarily aimed at emphasizing the mutually inclusive roles of reflection and reflective judgment involved in interpretation.
It has been noted before in the history of logic that some of Frege's logical and semantic views were anticipated in Stoicism. In particular, there seems to be a parallel between Frege's Gedanke (thought) and Stoic lekton; and the distinction between complete and incomplete lekta has an equivalent in Frege's logic. However, nobody has so far claimed that Frege was actually influenced by Stoic logic; and there has until now been no indication of such a causal connection. In this essay, (...) we attempt, for the first time, to provide detailed evidence for the existence of this connection. In the course of our argumentation, further analogies between the positions of Frege and the Stoics will be revealed. The classical philologist Rudolf Hirzel will be brought into play as the one who links Frege with Stoicism. The renowned expert on Stoic philosophy was Frege's tenant and lived in the same house as the logician for many years. In der Geschichte der Logik ist häufig bemerkt worden, dass einige der logischen und semantischen Auffassungen Freges in der Stoa antizipiert worden sind. Genannt wurden insbesondere die Parallelen zwischen dem Fregeschen Gedanken und dem stoischen Lekton sowie die Unterscheidung zwischen vollständigen und unvollständigen Lekta, die bei Frege ihre Entsprechung hat. Ein Wirkungszusammenhang ist allerdings nicht behauptet worden. Dazu gab es bislang auch keinen Anlass. Der vorliegende Beitrag versucht erstmalig, einen detaillierten Indizienbeweis für das Bestehen eines solchen Zusammenhangs vorzulegen. Dabei werden weitere charakteristische Übereinstimmungen zwischen Frege und der Stoa aufgewiesen. Als Mittelsmann wird der Altphilologe Rudolf Hirzel vorgestellt. Er wohnte lange Jahre als Mieter zusammen mit Frege im selben Haus und war ein anerkannter Experte der stoischen Philosophie. (shrink)
In this paper, we propose an examination of the shared connections between the French philosopher, Maurice Merleau-Ponty and the Austro-Hungarian movement theorist, Rudolf Laban.In many ways Merleau-Ponty''s philosophy demonstrates a synthesis of the best in existen-tialism and phenomenology. In like manner, Rudolf Laban was a synthesizer of experiences and theories of movement.
Consciousness, Reductionism and the Explanatory Gap: Investigations in Honor of Rudolf Carnap Content Type Journal Article Pages 1-3 DOI 10.1007/s11406-010-9272-7 Authors Leon de Bruin, Institut für Philosophie II, Ruhr-Universität Bochum, Universitätsstr. 150, 44801 Bochum, Germany Albert Newen, Institut für Philosophie II, Ruhr-Universität Bochum, Universitätsstr. 150, 44801 Bochum, Germany Journal Philosophia Online ISSN 1574-9274 Print ISSN 0048-3893 Journal Volume Volume 39 Journal Issue Volume 39, Number 1.
Wilhelm Dilthey: Selected Works, Volume II: Understanding the Human World. Edited with Introduction by Rudolf A. Makkreel and Frithjof Rodi Content Type Journal Article Category Book Review Pages 471-474 DOI 10.1007/s10746-011-9197-6 Authors Eric S. Nelson, Department of Philosophy, University of Massachusetts, Lowell, MA, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 4.
Este artigo tem por objetivo, a partir da leitura do célebre livro de Rudolf Malter – O pensamento único: introdução à filosofia de Arthur Schopenhauer, em especial da seção intitulada Característica conclusiva: Pessimismo – um conceito crítico –, apresentar a hipótese hermenêutica de um dos mais eminentes interpretes da filosofia schopenhaueriana, a qual versa sobre o pessimismo enquanto conceito crítico, e que pode ser entendida como um dos pontos de sustentação para a justificativa de interpretação da filosofia schopenhaueriana a (...) partir de um viés soteriológico. (shrink)
La consecuencia más difundida de la revolución en la geometría del siglo XIX es aquella que afirma que después de dichos cambios ya nada quedaría de la vieja noción de espacio como "forma de la intuición sensible", ni de la geometría como "condición trascendental" de la posibilidad de la experiencia. Este artículo se ocupa del intento de Rudolf Carnap por articular una concepción del espacio intuitivo que, al tiempo que se mantiene dentro del paradigma kantiano se hace eco de (...) algunos resultados obtenidos en las ciencias formales, específicamente de la teoría de grupos en su aplicación a la geometría. Su concepción se encuentra antecedida por los esfuerzos de Helmholtz, Poincaré, Cassirer y Husserl. The most diffused consecuence of the revolution in the geometry of the XIX century is what claims that after this changes anything would remain of the old notion of space as "the form of the sensible intuition", neither of geometry like "transcendental condition" of the possibility of experience. This paper deal with the Rudolf Carnap's attempt to articulate a conception of the intuitve space that, at the time that it mantains within kantian paradigm, it echoes of some results obtained in the formal sciences, specifically of the theory of groups in its application to geometry. Its conception is preceded by the efforts of Helmholtz, Poincaré, Cassirer and Husserl. (shrink)
[Book Review] Rudolf Makkreel and Frithjof Rodi, eds. Wilhelm Dilthey. Selected Works vol. III: The Formation of the Historical World in the Human Sciences. Princeton, N.J.: Princeton University Press, 2002.
Rudolf Carnap’s formative years as a philosopher were his time in Jena where he studied mathematics, physics, and philosophy, among others, with Gottlob Frege, the neo-Kantian Bruno Bauch, and Herman Nohl, a pupil of Wilhelm Dilthey.2 Whereas both the influence of Frege and of the neo-Kantians is quite well known,3 the importance of the Dilthey school for Carnap’s intellectual development was recently highlighted by scholars, such as Gottfried Gabriel and Hans-Joachim Dahms.4 Although Carnap himself was interested mainly in the (...) problems of logic and the philosophy of the natural sciences, the community in which he worked until he went to Vienna in 1926 was neither a community of neo-Kantian philosophers nor of logicians or philosophers of the natural sciences but a community of members of the Dilthey school that were interested in history of philosophy ,5 pedagogic ,6 aesthetics ,7 and sociology .8 Carnap and his friends were all members of the so-called Seracircle, a group of young people that met frequently in Jena and, between 1919 and 1926, also in Carnap’s home in Buchenbach near Freiburg.9 The first version of the Aufbau was written in close connection with this group of young people that were interested in a reform of the whole society, including arts, politics, sciences, and everyday life. In Carnap’s Werkstatt in Buchenbach, the Aufbau and at least two more manifestos of a more or less philosophical nature were written: Franz Roh’s “Nach-Expressionismus” and Wilhelm Flitner’s “Laienbildung.”10 Given these historical facts, we must conclude that the Aufbau is the product of an intellectual enterprise that developed in close connection with the Dilthey school, but in which Frege and the neo-Kantians seem to have played only a small role. (shrink)