Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Rejection of metaphysics explained by A.J. Ayer
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Rejection of metaphysics explained by A.J. Ayer
A review of Ayer's Language, Truth, and Logic Ayer's work revisits the traditions of philosophy questioned by Wittgenstein and highlighted by Russell. An earlier philosopher, Kant mentions the limits of traditional metaphysics, suggesting that philosophy may have ventured far beyond the capabilities of experience such that established rules of language are no longer applicable (Ayer 34). Challenging the traditional metaphysician's ideas of transcendent reality, Ayer establishes a categorical system to review the language used by metaphysicians to attain a new perspective on the study of philosophy. Ayer's system for language begins with a separation of statements with literal significance and logical significance. Statements of literal significance are essentially facts that can be either true or false in the world. Furthermore, literal significance presupposes conditions that the statement has verifiability and grammaticality. The statement, " The coffee cup is on the table," is a verifiable fact in the world for I have a coffee cup in front of me on the table. It follows grammatical syntax as instilled by the rules of our language. Typically, verifiability entails that the object is perceived through sense data to have strong sense, but facts do not necessarily have to be directly presented through sense data; they can be …show more content…
This entails that "right" and "wrong" carry literal significance because they correspond to entities in the world. However, we see that the connection between wrong and pain do not always correlate. When we say to maintain a healthy body, we must exercise. The act of exercising causes pain but it is the right thing to do. The same can be seen with pleasure. A sadist may obtain pleasure from inflicting pain on others, but we would certainly say that a sadistic act is wrong within the same
...objects and gods differ only in degree and not in kind''. From a Logical Point of View (Cambridge: Harvard University Press, 1953), p. 44.
At some point in our lives, we have wondered about the possibility of a computer being able to think. John Searle addresses this issue in his paper, “Can Computers Think?”, where he argues that computers cannot think because they are directed by formal information. This means that the information presented is only syntax with no semantics behind it. In this paper, I will elaborate more on Searle’s position and reasoning whilst critiquing his argument by saying that it is possible to derive semantics from syntax. Finally, I will analyze the significance of my criticism and present a possible response from Searle to defend his argument.
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
Moore, Brooke Noel., and Kenneth Bruder. "Chapter 6- The Rise of Metaphysics and Epistemology; Chapter 9- The Pragmatic and Analytic Traditions; Chapter 7- The Eighteenth and Nineteenth Centuries." Philosophy: the Power of Ideas. New York, NY: McGraw-Hill, 2011. Print.
For background interest, Language, Truth and Logic was written after Ayer had attended some of the meetings of the Vienna Circle, in the 1930's.
Religion and science are complementary elements to our society. The notion that religion and science should not be merged together, does not mean neglecting to understand the parallel relation between these two concepts and will result in a better understanding of our surroundings. This will put an end to our scientific research and advancement because we will be relying on answers provided by religious books to answer our questions. If we don’t argue whether these answers are right or wrong, we would never have studied space stars or the universe or even our environment and earthly animals. These studies have always provided us with breakthroughs, inventions and discoveries that made our lives better.
Many atheists have used science as a way to disapprove the existence of God. Science is not an accurate way of disapproving the existence of God(2). Scient...
Russell’s Theory of Definite Description has totally changed the way we view definite descriptions by solving the three logical paradoxes. It is undeniable that the theory itself is not yet perfect and there can be objections on this theory. Still, until now, Russell’s theory is the most logical explanation of definite description’s role.
Some kinds of utterances which have an indicative grammatical form seem, for different reasons, to be unable to say something true of the world. Logical contradictions are only the prime example of something the author baptizes impossible descriptions. So-called performative contradictions (e.g., "I do not exist") make up another kind, but there are at least two more such kinds: negating affirmations and performatives which cannot be explained within the philosophy of language. Only philosophical anthropology can explain their feature of "impossibleness," and a distinction between unreflective and reflective consciousness is central to the explanation. Particularly important here is G. H. Mead's distinction between two aspects of the self: the "I" and the "me." Each of the four kinds of impossible descriptions distinguished has its own contrary opposite. These are, in turn, logical tautologies, performative tautologies, affirming negations, and omissive performatives. The last three types as types have not received the philosophical recognition that they deserve. All four fit a general characterization which is given as a definition of the concept of superfluous description.
Immanuel Kant analyzes metaphysics and claims that the validity of it depends on the foundation of the theory. He attempts to strengthen the foundation of metaphysics to help people accept it as an explanation of the universe. Metaphysics is the sector of philosophy that deals with general concepts such as knowing, being and existence of substances, (OED, n. 1.d). Kant’s theory of knowledge is based on transcendental idealism. This form of idealism is a system of thought that claims objects of knowledge to be dependent on how we perceive them in our minds. Kant stresses that things are the way that they appear to us when we perceive them, which is opposed to the idea that we perceive things being in themselves. Transcendental idealism is opposed to the theory of transcendental realism, a concept adopted by rationalists and empiricists. Transcendental realism is the failure of to see the distinction between things appearances and things in themselves. Kant claims that humans cannot see things in themselves due to the cognitive limitations that they have, (Grier). Using his theory of transcendental idealism, he proves transcendental realism wrong. Kant’s ‘Prolegomena to Any Future Metaphysics’ constitutes his theory of knowledge, while disproving any scepticism caused by Hume, by claiming that knowledge of objects are independently determined by how they are perceived by us.
The first task incumbent on the expounder of Mill’s views of propositions is to specify the question regarding propositions that Mill intends to answer. In Book I, Chapter v, § 1 of A System of Logic, Mill distinguishes two kinds of inquiry concerning the nature of propositions. The first inquiry concerns the peculiar mental state called "belief." Mill agrees there is something compelling about the prevalent philosophical conception of belief, according to which a belief consists in bringing together two ideas in the mind. According to Mill, however, this account captures only a necessary condition for belief; it is not sufficient to explain belief. Why not? We can bring together two ideas in the mind, e.g. when we imagine something, without thereby entertaining a belief. Mill agrees with Hume here, and this first inquiry concerning the nature of propositions is none other that Hume’s question about the difference between belief and the mere entertainment of a proposition. Mill does not attempt to answer Hume’s question, however.
The Pragmatic Theory. Searle proposed an account of metaphor that takes Davidson’s theory even further than the Naïve theory and rejects the idea of linguistic ambiguity idea (Lycan 184). Metaphorical utterance is taken to be a linguistic communication and it posits a cognitive mechanism that computes something that could be called metaphorical meaning. This theory of metaphor is the most compelling because metaphor is seen as simply of species of Gricean communication. The problem of explaining how we understand metaphor is a case of explaining how speaker meaning and sentence meaning can be divergent. Gricean logic can provide an instructive way to break down the problem of metaphorical meaning. This theory is the most plausible and overcomes Davidson’s leading objections to metaphorical meaning.
For thousands of years the idea of God have been questioned and proposed by philosophers, scientists and scholars alike. Many have argued for and against its existence and it’s still a subject of heated
... the metaphysician is mistaken in his wordings and his errors in judgment. It seems that the metaphysical philosopher would gladly lead us into a world of untruths and a world that could never be true. Ayer lets the metaphysicians keep some dignity by states that, " although the greater part of metaphysics is merely the embodiment of humdrum errors, there remain a number of metaphysical passages which are the work of genuine mystical feeling; and they may more plausibly be held to have moral or aesthetic value." Ayer ends his papers letting the readers know that metaphysics should be reduced to a mere "mystic" reading, and that it should be left off as an idea of philosophy. He says we must forget that which is beyond our empirical understanding and focus on that which is within our realm to truly understand our lives, and the way they are, or should be lived.
In the first section of The Art of Religious Communication Kupfer explains why “religious belief and interpretation of experience are better expressed artistically than argued for rationally” (310). Often when people try to explain God rationally they run into many problems because, as Kupfer explains, God cannot be understood through rational argument. God is not a being that fits into the realms that science is because “God’s existence is unlike anything the existence of anything else” (Kupfer 311). Trying to explain the existence of God through rational arguments will always fail. Rational arguments must have limits, so when the thing being explained is limitless, the arguments will always fail. In explaining any other thing, the existence of the item is not the same as its qualities. “The shape, weight, or color of something presupposes that it exists” But with God men often try to explain his existence using his attributes (311). It is obvious why this fails. The existence of God is the even more basic than the ...