Index:
Adler
on Science
The word "science" has changed its meaning as we
pass from antiquity and the Middle Ages to modern
times, especially to the nineteenth and twentieth
centuries.
Today it means the observational or
investigative sciences, sometimes called the
empirical and experimental sciences. It must be
added that the word "science" is also used to refer
to mathematics, which is clearly nonempirical and
noninvestigative.
The adjective "scientific" is used as a term of
praise conferred on other disciplines; such
disciplines employ methods which have a certain
objectivity in their appeal to evidence which sets
them apart from mere, unfounded opinion. Though
history is not a science, nor is philosophy,
nevertheless as branches of humanistic scholarship,
both can be conducted in a manner that is praised
when they are called scientific.
The word "science" derives from the Latin word
"scientia," for which the Greek equivalent is
either "episteme" or "doxa." In antiquity and the
Middle Ages, the various branches of philosophy
were called sciences. Today, from the point of view
of the empirical sciences, when philosophers employ
a praiseworthy method they are called
scientific.
With the rise of positivism in the nineteenth
and twentieth centuries, which asserts that
empirically reliable knowledge is to be found only
in the empirical and experimental sciences, it has
become necessary to set investigative science apart
from history, from mathematics, and from
philosophy.
I have explained elsewhere in what manner the
branches of philosophy, especially metaphysics (or
philosophical theology) and philosophical
psychology, can be properly compared with the
empirical and experimental sciences with regard to
agreement and disagreement, progress, and the
criteria of truth and falsity.
It is of great interest that all the disciplines
being compared (the empirical sciences,
mathematics, history, and philosophy) have a
history and a philosophy, but no science (in the
modern, positivistic sense) that is applicable to
the understanding of the sciences themselves. There
is no science of science.
If philosophy did not exist, we would have no
moral philosophy as a branch of knowledge and we
would have no understanding of science itself, for
when scientists write about science, they do so as
philosophers, not as scientists.
Return
to Adler Briefing Room Main Page
Adler
on Law
The word "law" in the vocabulary of religious
Jews, Christians, and Muslims means the divinely
ordained law of the Ten Commandants, and the Mosaic
law enunciated in the last three books of the
Pentateuch.
In the first two of these three religions, the
ten Commandments are laws individuals are obliged
to observe and honor.
But for Christians, both Catholic, and
Protestant, what Jesus Christ called the two
precepts of charity replace the Mosaic law. The two
precepts of charity are to love God with all thy
heart and all thy soul, and thy neighbor as
thyself. On these two precepts, Christ tell us,
"hang the law and the prophets." For Muslims,
however, the Koran is a book of laws that deal with
the everyday conduct of the faithful.
The law that is taught in our law schools is the
human-made or positive law of the various
jurisdictions, and also the underlying law of the
U.S. Constitution, which all federal officeholders
swear to uphold and all citizens regard as the
fundamental safeguard of their natural rights.
The thing that connects the Constitution of the
United States to the human-made laws of the federal
government of the fifty-state jurisdictions is the
natural law. Religious persons believe that the
natural law is instilled in our minds and hearts by
God, but even atheists can appeal to the natural
law as the law of reason concerning what ought and
ought not to be sought and what ought and ought not
to be done.
It is the law of reason that proclaims our
natural rights. Natural rights are the same at all
times and places, but in the course of history
there has been a growing recognition of such
rights.
Chattel slavery was always a violation of man's
natural right to liberty, but this natural right
was not always recognized by most countries, and it
is still far from being universally observed.
In the United States today there is still
dispute between those who advocate a strict
interpretation of the Constitution and those who
think that reason can instruct us with regard to
rights not mentioned in the Constitution or its
Bill of Rights.
The strict constitutionalists have difficulty in
explaining our government's foreign policy -- one
that condemn those nations in the world which do
not respect the natural rights of human beings.
Strict constitutionalists have difficulty also in
recognizing that if chattel slavery is wrong now,
it was wrong when it was incorporated into the
Constitution originally, which was thus itself in
that extent wrong, and made right only with the
Thirteenth, Fourteenth, and Fifteenth
Amendments.
If I am correct in thinking that every human
being has a right to a decent livelihood, then it
must be inferred that the United States has not yet
become a nation that secures all the natural rights
of its citizens.
Return
to Adler Briefing Room Main Page
Adler
on Wittgenstein
I read Ludwig Wittgenstein's "Tractatus
Logico-philosophicus" (1922) when I was a graduate
student at Columbia University immediately after it
was published in this country in the same series in
which my first book "Dialectic" was published in
1927. This series was edited by C. K. Ogden under
the title International Library of Psychology,
Philosophy and Scientific Method.
I can still remember and will never forget the
stunning last sentence, numbered 7, of the
"Tractatus", which read "That whereof one cannot
speak, thereof one must be silent." In his later
career as a philosopher, Wittgenstein practiced
what he preached. He substituted showing for
telling with regard to matters about which silence
should be maintained, because no attempt should be
made to make statements in propositional form that
are not susceptible to logical proof or
disproof.
I also remember I was so impressed by that
stunning last sentence of the Tractatus that I was
inspired to give a series of ten lectures on the
philosophy of silence. Looking over my notes for
those lectures still in my files, my present
judgment is that they were an immature effort on my
part. I am glad that I did not try to turn them
into a book for publication.
I have read in the last year, Ray Monk's
biography of Ludwig Wittgenstein. I noted the many
similarities between Wittgenstein's youthful career
in philosophy and my own -- his dissatisfaction
with twentieth-century culture, so dominated by
science and technology; his criticism of modern
philosophy for taking science and mathematics as
models to imitate; his contempt for most of his
professorial contemporaries, whom he called
"philosophical journalists"; his youthful addiction
to logic and grammar as the indispensable
foundation for philosophical thought; and his
concern with the meaning of meaning.
[1]
The similarities noted above do not necessitate
any retraction on my part about my not having
learned anything from Wittgenstein. We were both
wrong in our youthful addiction to logic as the
foundation for philosophical thought. If I were to
add any exception to my statement that I learned
nothing from Wittgenstein, it would be with respect
to his distinction between what he called "family
resemblances" and what in Aristotelian philosophy
are treated as generic and specific samenesses and
differences.
Ray Monk's biography of Wittgenstein contains a
number of statements that confirm the parallelism
that I have noted between Wittgenstein's attitude
toward academic life and toward professors of
philosophy and my own.
Monk writes that, for Wittgenstein, "academic
life was detestable." I think I would use the word
"intolerable" instead. Monk tells us that
Wittgenstein congratulated his friend Maurice Drury
for being "saved from becoming a professional
philosopher." Monk quotes a passage from a letter
that Wittgenstein wrote to Moritz Schlick in which
he said ". . . from the bottom of my heart it is
all the same to me what the professional
philosophers of today think of me; for it is not
for them that I am writing." [2] To that I
say "Amen."
How divergent my mature work in philosophy is
from that of Wittgenstein -- and why it should be
obvious to anyone that I have not learned anything
from him, for better or worse -- can be seen by
reading "Some Questions About Language", "How to
Think About God", "Ten Philosophical Mistakes",
"Intellect: Mind Over Matter", "Truth in Religion",
and "Desires, Right and Wrong", all books written
since 1976. [3]
Let me sum up the difference between being a
professional philosopher and the few of us who
strive to make philosophy their life's vocation by
writing philosophical books while not teaching
philosophy in academic institutions. We are
generalists in philosophy, thinking in all four of
its dimensions and pursuing the truth in all four.
The professors of philosophy in our academic
institutions tend to be specialists, as college and
university catalogues reveal, teaching courses in
this or that branch of philosophy but seldom in
all, and usually about the history of ideas and not
about the ideas themselves as intelligible objects
of philosophical thought. This is a dimension of
philosophy that is neglected by most academic
specialists. I think the list of my philosophical
books show that my thinking covers -- perhaps not
adequately -- all four dimensions of philosophical
discourse.
Notes:
1. "The Meaning of Meaning" was the title of a
book written by I. A. Richards and C. K. Ogden,
which influenced me to write a juvenile essay on
the philosophical and psychological problems of
meaning, which I delivered before the Graduate
Philosophy Club at Columbia University while I was
still an undergraduate student in the college there
(see "Philosopher at Large", pp. 39-40). The
problems I had not solved in that early essay
remained unsolved for me until, in 1976, I wrote
"Some Questions About Language: A Theory of Human
Discourse and Its Objects". In that book, I
criticized the grave deficiencies and errors in the
theories advanced by Bertrand Russell and Ludwig
Wittgenstein (see the Epilogue to that book in the
new paperback edition, 1991).
2. Ray Monk, "Ludwig Wittgenstein: The Duty of
Genius", New York, The Free Press, 1990, pp.
323-324.
3. In a conversation with M. O'C. Drury,
Wittgenstein confesses: "Here I am, a one-time
professor of philosophy who has never read a word
of Aristotle!" That confession may also explain the
divergence between my mature philosophical work and
that of Wittgenstein (see "Recollections of
Wittgenstein", edited by Rush Rhees Oxford and New
York, Oxford University Press, 1981, p.158).
Return
to Adler Briefing Room Main Page
Academy
Showcase Specials
|
|
|
|
|