Monday, January 29, 2018

Anscombe’s Explanation for Wittgenstein’s Solipsism

You are a solipsist if you think that that you are the only I, and the world, with everything and everyone in it, is an object of experience, and therefore your own experience. In Tractatus Logico-Philosophicus, Ludwig Wittgenstein offers a glimpse of his solipsism in propositions 5.6 to 5.63. In proposition 5.62, he says:
This remark provides a key to the question, to what extent solipsism is a truth.  
In fact what solipsism means, is quite correct, only it cannot be said, but it shows itself. 
That the world is my world, shows itself in the fact that the lists of the language (the language which only I understand) mean the limits of my world. 
Elizabeth Anscombe, in her book An Introduction to Wittgenstein’s Tractatus, relates Wittgenstein’s solipsism to his view of logic. Here’s an excerpt from Chapter 13, "Mysticism and Solipsism” :
In the Tractatus Wittgenstein speaks of 'my language’ (5.6) and explains this as meaning 'the only language that I understand' (5.62). Its limits 'stand for the limits of my world’. I cannot postulate a language for talking about the relation of language, the world, and the philosophical I, in which my world (the world given by the limits of my language) would be one particular thing to talk about. I can only say how things are in the world corresponding to my language. But this manifests 'the 'all-comprehending world-mirroring logic’. 

That is why, having said at 5.6 'The limits of my language mean the limits of my world’, Wittgenstein gives as the first comment on this pronouncement a number of remarks on logic: 'Logic fills the world: the limits of the world are also its limits' (5.61). The argument is: 'The limits of my language mean the limits of my world; but all languages have one and the same logic, and its limits are those of the world; therefore the limits of my world and of the world are one and the same; therefore the world is my world.'  
But the ‘I’ of this way of talking is not something that can be found as a mind or soul, a subject of consciousness, one among others; there is no such thing to be 'found' as the subject of consciousness in this sense. All that can be found is what consciousness is of, the contents of consciousness: 'I am my world' and The world and life are one'. Hence this T, whose language has the special position, is unique; the world described by this language is just the real world: Thoroughly thought out, solipsism coincides with pure realism' (5.64).  
It is not possible to understand this passage unless one has a good deal of sympathy with solipsism. We should remember that Wittgenstein had been much impressed by Schopenhauer as a boy; many traces of this sympathy are to be found in the Tractatus. Probably no one who reads the opening of The World as Will and Idea: "The world is my idea', without any responsiveness, will be able to enter into Wittgenstein's thought here. 
According to Anscombe, it's difficult to get rid of one’s conception of solipsism once one has developed it. One may want to get rid of such a conception because one may feel that it makes the ‘I’ too godlike, but it's not easy to free oneself from solipsist thoughts. She notes that in Wittgenstein’s version, “It is clear that the ‘I’ of solipsism is not used to refer to anything, body or soul; for in respect of these it is plain that all men are alike. The ‘I’ refers to the centre of life, or the point from which everything is seen.”

Thursday, January 25, 2018

Lenz’s Poem For Celebrating Kant’s Professorship

In 1770, Immanuel Kant was appointed as the professor of logic and metaphysics at the University of Königsberg. To celebrate Kant’s promotion, one of his students Jakob Michael Reinhold Lenz, who later became a popular writer of the Sturm und Drang movement, wrote a poem titled, “When His High and Noble Herr Professor Kant Disputed for the Honor of professor on August 21, 1770.”

In his poem, Lenz emphasizes that Kant is a man in whom both virtue and wisdom can be found and who, in his own life, has been true to all the principles that he has been preaching to his students. The poem has twelve verses. Here’s one of the verses:

Whose clear eye never was bedazzled by the ostentatious
Who, never crawling, never called the fool sagacious
Who many a time reduced to shred
The folly's mask, which we must dread. 

Linz ends the poem with this verse:

You sons of France! Despise our Northern region
Ask if ever a genius has here arisen:
If Kant still lives, you will not hazard again
to ask this question.

Sunday, January 21, 2018

Kant’s Apology for Writing "Dreams of a Spirit-Seer"

Dreams of a Spirit-Seer is the only book for which Immanuel Kant came close to apologizing. The book was published anonymously, but eventually Kant accepted the responsibility for writing it. In his letter (Dated: April 6, 1766) to Moses Mendelssohn, Kant asserts that he is a philosophical author of steadfast character and he apologizes for writing the book in an ambiguous style. Here’s an excerpt from Kant’s letter: "The estrangement you express about the tone of my little work proves to me that you have formed a good opinion of the sincerity of my character, and your very reluctance to see that character ambiguously expressed is both precious and pleasing to me. In fact, you will never have to change this opinion. For, though there may be flaws that even the most steadfast determination cannot eradicate completely, I shall certainly never become a fickle or fraudulent person, having, during what must have been the largest part of my life, learned to do without as well as to scorn most of the things that tend to corrupt one's character. The loss of self-respect, which originates from the consciousness of an undisguised way of thinking, would thus be the greatest evil that could befall me, but which most certainly never will befall me. Although I am personally convinced with the greatest clarity and satisfaction of many things which I will never have the courage to say, I will never say anything that I do not mean."

Friday, January 19, 2018

Schopenhauer On Dialectic and Logic

In his essay, “The Art of Controversy,” Arthur Schopenhauer says that the word “dialectic” was first used by Plato. By “dialectic,” Plato means the regular employment of the reason, and skill in the practice of it. Aristotle has used “dialectic,” as well as “logic” in the same sense. But “dialectic” seems to be an older word than “logic.” According to Schopenhauer, such usage of “dialectic” and “logic” has lasted through the medieval period to the modern times.  He blames Immanuel Kant for using the word “dialectic” in an untraditional sense for the first time. Here’s an excerpt from “The Art of Controversy,” (Translation by: T. Bailey Saunders):

"But more recently, and in particular by Kant, Dialectic has often been employed in a bad sense, as meaning “the art of sophistical controversy”; and hence Logic has been preferred, as of the two the more innocent designation. Nevertheless, both originally meant the same thing; and in the last few years they have again been recognizes as synonymous."

Here’s Schopenhauer's view of Aristotle’s usage of “dialectic,” “logic,” and other related terms:

"According to Diogenes Laertius, v., 28, Aristotle put Rhetoric and Dialectic together, as aiming at persuasion, [Greek: to pithanon]; and Analytic and Philosophy as aiming at truth. Aristotle does, indeed, distinguish between (1) Logic, or Analytic, as the theory or method of arriving at true or apodeictic conclusions; and (2) Dialectic as the method of arriving at conclusions that are accepted or pass current as true, [Greek: endoxa] probabilia; conclusions in regard to which it is not taken for granted that they are false, and also not taken for granted that they are true in themselves, since that is not the point. What is this but the art of being in the right, whether one has any reason for being so or not, in other words, the art of attaining the appearance of truth, regardless of its substance? That is, then, as I put it above.

"Aristotle divides all conclusions into logical and dialectical, in the manner described, and then into eristical. (3) Eristic is the method by which the form of the conclusion is correct, but the premisses, the materials from which it is drawn, are not true, but only appear to be true. Finally (4) Sophistic is the method in which the form of the conclusion is false, although it seems correct. These three last properly belong to the art of Controversial Dialectic, as they have no objective truth in view, but only the appearance of it, and pay no regard to truth itself; that is to say, they aim at victory. Aristotle’s book on Sophistic Conclusions was edited apart from the others, and at a later date. It was the last book of his Dialectic."

Sunday, January 14, 2018

Kant’s Account of Discipline of Reason

Immanuel Kant gives three requirements for the discipline of reason—reason must be negative, nonderivative, and lawlike. He says in the Critique of Pure Reason that reason requires a “wholly nonderivative and specifically negative law-giving.”

In her lecture, “Kant on Reason and Religion” (Delivered at Harvard University, April 1—3, 1996), Onora O’Neill gives the following account of Kant’s requirements for discipline of reason:
Kant’s account of the discipline of reason can be summarized in three claims. First, in calling reason a discipline, he is claiming that it is a negative constraint on the ways in which we think and act: there are no substantive axioms of reason, whose content can fully steer processes of reasoning; there are merely constraints. Reason is indeed merely formal.  
Second, the discipline of reason is nonderivative. Reason does not derive from any more fundamental standards. On the contrary, it appeals to no other premises, so can be turned on any claim or belief or proposal for action. Neither church nor state, nor other powers, can claim exemption from the scrutiny of reason for their pronouncements and assumptions. The authority of reason would be nullified by any supposition that it is subordinate to the claims of one or another happenstantial power… 
If reason has any authority, it must be its own rather than derivative.  
Although reason does not have derivative authority, authority it must have. Authority is needed to distinguish between ways of organizing thought and action that are to count as reasoned and those that are to be dismissed as unreasoned. Kant traces this nonderivative authority to the requirement that reasons be public, in the sense that they can be given or exchanged, shared or challenged. Nothing then can count as reasoned unless it is followable by others, that is, unless it is lawlike. Ways of organizing thought and action that are not lawlike will be unfollowable by at least some others, who will view them as arbitrary or incomprehensible.  
The minimal, modal requirement that reasons be followable by others, without being derivative from other standards, is Kant’s entire account of the authority of reason. Yet mere nonderivative lawlikeness has considerable implications for the organization of thought and action: in the domain of theory it amounts to the demand that reasons be intelligible to others; in the domain of action it amounts to the requirement that reasons for action be ones that others too could follow.
O’Neill notes that “the supreme principle of practical reason is presented as a negative (formal) requirement that is underivative because it appeals to no other spurious “authorities” (that would be heteronomy) and demands adherence to lawlike maxims (i.e., to maxims that could be adopted by all).”

Wednesday, January 10, 2018

Heinrich Heine on Immanuel Kant

Immanuel Kant’s early biographers focused only on his philosophical works and not his personal life; this led to the impression that Kant was all thought and no life. Heinrich Heine (1797-1856), a friend and distant relative of Karl Marx and himself a believer in socialism, summed up the prevailing view of Kant in these words in his On the History of Religion and Philosophy in Germany (1835):

"The history of Immanuel Kant’s life is difficult to portray, for he had neither life nor history. He led a mechanically ordered, almost abstract bachelor existence in a quiet, remote little street in Koenigsberg, an old town on the northeastern border of Germany. I do not believe that the great clock of the cathedral there performed more dispassionately and methodically its outward routine of the day than did its fellow countryman Immanuel Kant. Getting up in the morning, drinking coffee, writing, giving lectures, eating, walking, everything had its appointed time, and the neighbors knew for certain that it was half-past three when Immanuel Kant, in his gray frock-coat, his Spanish cane in his hand, stepped out of his house and strolled to the little linden avenue called after him to this day the “Philosopher’s Path.” Eight times he walked up and down it, in every season of the year, and when the sky was overcast, or gray clouds announced a rain coming, old Lampe, his servant, was seen walking anxiously behind him with a big umbrella under his arm, like an image of providence.

"What a strange contrast between the outward life of the man and his destructive, world-crushing thoughts! Truly, if the citizens of Koenigsberg had had any premonition of the full significance of his ideas, they would have felt a far more terrifying dread at the presence of this man than at the sight of an executioner, an executioner who merely executes people. But the good folk saw in him nothing but a professor of philosophy, and as he passed by at his customary hour, they gave him a friendly greeting and perhaps set their watches by him. 

"If, however, Immanuel Kant, the arch-destroyer in the realm of ideas, far surpassed Maximilian Robespierre in terrorism, yet he possessed many similarities with the latter which invite comparison of the two men. In the first place, we find in both the same stubborn, keen, unpoetic, sober integrity. We also find in both the same talent for suspicion, only that the one directs his suspicion toward ideas and calls it criticism, while the other applies it to people and entitles it republican virtue. But both represented in the highest degree the type of provincial bourgeois. Nature had destined them to weigh coffee and sugar, but Fate determined that they should weigh other things and placed on the scales of the one a king, on the scales of the other a god. 

"And they gave the correct weight!"

Friday, January 5, 2018

An Explanation for Kant’s Bachelorhood

Here’s an excerpt from the Introduction to Kant: Observations on the Feeling of the Beautiful and Sublime and Other Writings, edited by Paul Patrick Frierson and Paul Guyer:

"During the 1760s Kant struggled with the issue of marriage, and one finds a personal pathos throughout these writings. Kant in Observations longs for a woman with whom to make a “united pair” that would “as it were constitute a single moral person,” a woman who would both “refine” and “ennoble” him, and, most of all, a female friend who would unite beauty and nobility of soul and who “can never be valued enough.” While Kant longs for this ideal woman, though, he also recognizes a danger in his ideal. In a partly autobiographical passage, he contrasts crude sexual inclination with “extremely refined taste,” which prevents excessive lust but often at the cost of happiness since such refined taste “commonly fails to attain the great final aim of nature” and results in “brooding.” Such brooding ends in one of two bad outcomes: “postponement and… renunciation of the marital bond or… sullen regret of a choice that… does not fulfill the great expectations that had been raised.” Within a few years, Kant will have fallen into the first of these tragic outcomes. Although he will later quip, "When I needed a woman, I couldn’t feed one; when I could feed one, I didn’t need one any more (1),” the analysis in Observations seems a more likely explanation for Kant’s lifelong bachelorhood."

(1. Quoted in Kant, Herder and the Birth of Anthropology by John Zammito; Page 121)