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Journal articles on the topic 'Vienna circle'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Donhauser, Gerhard. "Ingeborg Bachmann und der Wiener Kreis." Colloquium: New Philologies 9, no. 1-2 (2024): 73–96. http://dx.doi.org/10.23963/cnp.2024.9.1.4.

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When Ingeborg Bachmann began studying philosophy, the Vienna Circle of Logical Empiricism had long since ceased to exist. What Bachmann may have found in this regard at the University of Vienna were traces, and traces of the Vienna Circle can also be found in her dissertation. This article attempts to pursue both. Its path leads from a sketch of institutional philosophy at the University of Vienna in the years after 1945 via a concise overview of the Vienna Circle to the references to it in Bachmann's doctoral thesis.

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2

Hacohen, Malachi H. "Karl Popper, the Vienna Circle, and Red Vienna." Journal of the History of Ideas 59, no. 4 (1998): 711–34. http://dx.doi.org/10.1353/jhi.1998.0036.

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3

Voronina, Natalya N. "The Passionate Dispassion of the Vienna Circle." Epistemology & Philosophy of Science 61, no. 1 (2024): 223–32. http://dx.doi.org/10.5840/eps202461117.

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This article represents the author’s reflections on the book by Karl Sigmund “Exact Thinking in Demented Times. The Vienna Circle and the Epic Quest for the Foundations of Science” and the fate of the Vienna Circle. Sigmund paints a vivid portrait of the Vienna Circle against the background of the difficult historical period in which its members lived and worked. The Vienna Circle established the tradition of liberating consciousness and science from metaphysics. But the participants of the Vienna Circle and their entourage did not manage to get rid of the humanistic issues, despite the declaration of strict scientific character. The author of the article draws attention to the internal contradiction between strict scientific topics and the existential-humanistic perception of this topic by the Vienna Circle’s authors and their likeminded people, and by Sigmund himself. The author concludes that it was thanks to this contradiction the Vienna Circle became not only a stage in the development of philosophical science, but also had a broad cultural influence on art, politics, architecture, museums, etc. The historical and philosophical tradition connects the activities of the Vienna Circle with the beginning of the divergence between the philosophical scientific and humanistic traditions in the understanding of philosophy, and the controversy between R. Carnap and M. Heidegger is an important point in this process. But Sigmund’s book gives the impression that this is not the divergence strictly scientific and humanistic traditions, but the difference between two humanistic traditions, one of them tends to express its thoughts strictly analytically.

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4

Naraniecki, Alexander. "Neo-Positivist or Neo-Kantian? Karl Popper and the Vienna Circle." Philosophy 85, no. 4 (September 15, 2010): 511–30. http://dx.doi.org/10.1017/s0031819110000458.

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AbstractThis paper re-contextualises Popper within a Kantian tradition by examining his interaction with the Vienna Circle. The complexity of Popper's relationship to the Vienna Circle is often a point of confusion as some view him as a member of the Vienna Circle while others minimise his association with this group. This paper argues that Popper was not a member of the Vienna Circle or a positivist but shared many neo-Kantian philosophical tendencies with the members of the Circle as well as many of their philosophical problems and interests. By better understanding the influence of the Circle's members upon Popper, we not only remove the myths surrounding Popper's positivism, but also place the logical positivism of the Vienna Circle within its proper philosophical context. This paper further argues that it was Popper's friend during his formative philosophical years in Vienna, Julius Kraft (1921–1960) who was responsible for the way in which Popper approached Kant. Through Kraft, Popper was introduced to the thought of Leonard Nelson (1882–1927) and Jakob Fries (1773–1843) as well as a tradition of critical rationalism which Popper would continue both in his methodological orientation as well as through his late German Enlightenment intellectual values.

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Kókai, Károly. "Der Budapester Sonntagskreis und die Wiener Schule der Kunstgeschichte." Austriaca 72, no. 1 (2011): 77–98. http://dx.doi.org/10.3406/austr.2011.4925.

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The Sunday Circle in Budapest and the School of Art History of Vienna are both circles of intellectuals in geographically close cities. A few personalities can be connected to both : Friedrich Antal, Arnold Hauser, Johannes Wilde and Karl Tolnai. Despite the geographic proximity the two differ to the extent that it is difficult to draw parallels : the one has been a close circle of friends for a few years, the other a university institute of more than 150 years standing. The paper discusses the beginnings of the scientific careers of those personalities based on archival findings in Vienna and Budapest, and attempts to emphasize the scientific issues open in this field.

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6

McGuinness, Brian. "Wittgenstein and the Vienna Circle." Synthese 64, no. 3 (September 1985): 351–58. http://dx.doi.org/10.1007/bf00485524.

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7

Uebel, Thomas. "Linguistics and the Vienna Circle." Metascience 20, no. 2 (September 7, 2010): 377–79. http://dx.doi.org/10.1007/s11016-010-9445-9.

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8

Zolo, Danilo. "Rediscovering the forgotten vienna circle." Studies in History and Philosophy of Science Part A 24, no. 3 (August 1993): 477–84. http://dx.doi.org/10.1016/0039-3681(93)90038-l.

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9

Richardson, Sarah S. "The Left Vienna Circle, Part 1. Carnap, Neurath, and the Left Vienna Circle thesis." Studies in History and Philosophy of Science Part A 40, no. 1 (March 2009): 14–24. http://dx.doi.org/10.1016/j.shpsa.2008.12.002.

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10

Gavrilenko, Stanislav M. "The Vienna Circle: A Paradoxical Heritage." Epistemology & Philosophy of Science 61, no. 1 (2024): 35–43. http://dx.doi.org/10.5840/eps20246113.

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The proposed text develops a number of provisions of N.I. Kuznetsova’s article “Oxymoron of the Vienna Circle”. Special attention is paid to the intellectual heritage of the Vienna Circle, which is in many ways paradoxical – rejected and simultaneously operational.

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11

Uebel, Thomas. "'Epistemology Naturalized' and the Vienna Circle." Revista de Filosofia Moderna e Contemporânea 8, no. 2 (December 31, 2020): 157–75. http://dx.doi.org/10.26512/rfmc.v8i2.35867.

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This paper considers W.V.O. Quine's inauguration of naturalistic epistemology at the 14th International Congress of Philosophy in Vienna in 1969 and argues that, contrary to his suggestions, naturalistic epistemology was practiced in the Vienna Circle already back in the days when he visited them fresh out of graduate school.

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12

Uebel, Thomas E. "Otto Neurath, the Vienna Circle and the Austrian Tradition." Royal Institute of Philosophy Supplement 44 (March 1999): 249–69. http://dx.doi.org/10.1017/s1358246100006755.

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It is one of the distinctive claims of Neurath, though not of the Vienna Circle generally, that the Vienna Circle's philosophy was not really German philosophy at all. The relation is, if Neurath is to be trusted, anything but straight-forward. To understand it, not only must some effort be expended on specifying Neurath's claim, but also on delineating the different party-lines within the Vienna Circle.

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13

Ramirez, Santiago. "JEAN CAVAILLÈS AND THE VIENNA CIRCLE." Grazer Philosophische studien 27, no. 1 (August 13, 1986): 155–76. http://dx.doi.org/10.1163/18756735-90000279.

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14

Coniglione, Francesco. "Kotarbiński’s reism and the vienna circle." Axiomathes 11, no. 1-3 (December 2000): 37–69. http://dx.doi.org/10.1007/bf02681768.

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15

Bazhanov, Valentin A., Ilya T. Kasavin, and Alexander L. Nikiforov. "The Vienna Circle – A Modernist Project." Epistemology & Philosophy of Science 61, no. 1 (2024): 6–23. http://dx.doi.org/10.5840/eps20246111.

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The article examines the main ideological content of the work of the community of scientists and philosophers, which entered the history of philosophy under the name “The Vienna Circle”. Representatives of this association viewed their main methodological task in the logical analysis of the language of science in order to eliminate metaphysical – pseudoscientific – concepts. They investigated the structure of scientific theories, the functions of the theory – explanation and prediction, the processes of justification, confirmation and refutation of theories. Their results were widely recognized, set down essential influence on scientific problems as well as style of philosophical and academic studies, and are still included in textbooks on the philosophy of science. The members of the Vienna Circle created the first holistic concept of science, which gave impetus to subsequent developments in the philosophy of science and served as example for the construction of similar concepts. The socio-ideological prerequisite of this philosophical movement was the task of creating a new scientific view of the world, opposing philosophical pessimism and anti-scientism. This worldview, however, was not naive-scientististic, but presented a synthetic project at the intersection of natural science, philosophy, art and social pedagogy.

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16

Kuznetsova, Natalia I. "The Oxymoron of the Vienna Circle." Epistemology & Philosophy of Science 61, no. 1 (2024): 24–34. http://dx.doi.org/10.5840/eps20246112.

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It is argued that the legacy of the Vienna Circle played a very important role in the intellectual quest of modern philosophy. No matter how the concept of logical positivism is buried by “continental philosophy”, or ideologically motivated philosophers, or even the latest initiatives of the contemporary philosophy of science, the scientific worldview remains invariant. The traditions of the work of logical positivists remain relevant both for the development of modern philosophy of science and as guidelines indicating the way to get rid of the idle talk (“meaninglessness”) of political slogans and manifestos.

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17

Koterski, Artur. "Did A. J. Ayer Bring Logical Positivism to England?" Grazer Philosophische Studien 100, no. 3 (December 14, 2023): 253–76. http://dx.doi.org/10.1163/18756735-00000199.

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Abstract Ayer’s Language, Truth and Logic (1936) was immediately regarded as a clear and faithful presentation of the views of the Vienna Circle to English-speaking readers. Since Ayer wrote this book after his visit to Vienna, where he participated in the meetings of the Circle, one may often hear to this day that he brought logical positivism to England. However, while Ayer’s conception was a form of logical positivism, it significantly differed from its Viennese counterpart(s). The key discrepancies are related to verificationism: this article aims to analyse these discrepancies. It will be claimed that upon his return from Vienna Ayer assumed positions that were no longer, or had never been, held in the Circle: regarding the verification principle, test-statements, phenomenalist reductionism and analyticity.

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18

Hollinger, David A. "The Unity of Knowledge and the Diversity of Knowers: Science as an Agent of Cultural Integration in the United States Between the Two World Wars." Pacific Historical Review 80, no. 2 (May 1, 2011): 211–30. http://dx.doi.org/10.1525/phr.2011.80.2.211.

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During the 1930s the émigré philosophers of the Vienna Circle launched an ambitious program to create a more scientific culture, but they proved to be largely blind to indigenous American efforts along similar lines. Those scholars who study the Vienna Circle have too often ignored the intellectual power and broad appeal of these American efforts as led by John Dewey, Thorstein Veblen, Morris Cohen, and Sinclair Lewis. The émigrés developed as their chief enterprise The International Encyclopedia of Unified Science, which was dwarfed in size, appeal, and longterm historical significance by The International Encyclopedia of Unified Science brought out at the same historical moment by followers of Dewey. Both encyclopedias and the circles of intellectuals who sustained them illustrate the special appeal of scientific culture for The Encyclopedia of the Social Sciences intellectuals of Jewish origin throughout the North Atlantic West between the two World Wars.

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19

Richardson, Sarah S. "The Left Vienna Circle, Part 2. The Left Vienna Circle, disciplinary history, and feminist philosophy of science." Studies in History and Philosophy of Science Part A 40, no. 2 (June 2009): 167–74. http://dx.doi.org/10.1016/j.shpsa.2009.03.010.

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20

Cresswell, M. J. "The Voices of Wittgenstein: The Vienna Circle." Australasian Journal of Philosophy 82, no. 3 (September 2004): 550–51. http://dx.doi.org/10.1080/713659873.

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21

Young, James O. "Coherence, anti-realism and the Vienna Circle." Synthese 86, no. 3 (March 1991): 467–82. http://dx.doi.org/10.1007/bf00485271.

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22

Stock, Guy. "The Voices of Wittgenstein: The Vienna Circle." Philosophical Investigations 28, no. 1 (January 2005): 80–82. http://dx.doi.org/10.1111/j.1467-9205.2005.00243.x.

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23

Heyt, Friso D. "Karl Popper und das Wien seiner Zeit." European Journal of Sociology 38, no. 1 (May 1997): 141–63. http://dx.doi.org/10.1017/s0003975600007748.

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Born in 1902, Karl R. Popper spent the first 33 years of his life in the city of Vienna, at that time the hot-house of Central- European culture and thought. He died in England. September 17, 1994. Unlike the empirical inductionists of the Vienna Circle, he preferred deductivist theorizing and the metaphysical realism (or objectivism) of the Boltzmann-Einstein School. Though he pleaded explicidy for a special method of ‘Verstehen’ in sociology, the reception of his methodology still takes place mainly with reference to the growth of knowledge in the natural sciences as reconstructed in The Logic of Scientific Discovery' (1959), neglecting his idea of ‘situational analysis’. Unlike the empirical inductionists of the Vienna Circle, he preferred deductivist theorizing and the metaphysical realism (or objectivism) of the Boltzmann- Einstein School.

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24

Stadler, Friedrich. "Rudolf Haller." Grazer Philosophische Studien 99, no. 2 (October 4, 2022): 204–22. http://dx.doi.org/10.1163/18756735-00000169.

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Abstract Rudolf Haller was one of the pioneers of “Austrian philosophy” and analytic philosophy dealing with Bolzano, Brentano, Meinong, and Mach up to Wittgenstein and the Vienna Circle, especially Schlick and Neurath. As professor at the University of Graz he fostered this field with his teaching and research and promoted it together with a lot of invited renowned foreign scholars. In addition, he created the influential Grazer Forschungs- und Dokumentationsstelle für Österreichische Philosophie which hosts important philosophical archives. Moreover, he co-founded the Austrian Ludwig Wittgenstein Society in Kirchberg/W. in 1976 and supported the Institute Vienna Circle since its establishment in Vienna in 1991. This article is a personal review and remembrance of the author’s pleasing interaction and cooperation with Rudolf Haller, as an appreciation of his extraordinary achievements.

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25

Shouchang, Wang. "Feng Youlan and the Vienna Circle (A Synopsis)." Journal of Chinese Philosophy 21, no. 3-4 (February 10, 1994): 263–67. http://dx.doi.org/10.1163/15406253-0210304007.

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Shouchang, Wang. "FENG YOULAN AND THE VIENNA CIRCLE (A Synopsis)." Journal of Chinese Philosophy 21, no. 3-4 (September 1994): 263–67. http://dx.doi.org/10.1111/j.1540-6253.1994.tb00688.x.

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27

Hymers, Michael. "Going around the Vienna Circle: Wittgenstein and Verification." Philosophical Investigations 28, no. 3 (July 2005): 205–34. http://dx.doi.org/10.1111/j.1467-9205.2005.00254.x.

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28

Scott, Stephen. "Enlightenment and the Spirit of the Vienna Circle." Canadian Journal of Philosophy 17, no. 4 (December 1987): 695–709. http://dx.doi.org/10.1080/00455091.1987.10715914.

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I have two aims in this paper. My wide one is to discuss what it is for philosophy to enlighten. I am using the same concept of enlightenment that Kant wrote about: It is what brings a rational outlook to social and political life, in opposition to superstition, self-deception and other forms of immaturity. If philosophy is to do this, it is not sufficient for it to have a rational theory about society, nor is having such a theory even necessary, since philosophers can try to make a community more reasonable without formulating a social philosophy. The Vienna Circle is an example. The point of enlightenment is to change society rather than to develop research programs. The difference is between involvement with real life on the one hand and an idle theory on the other.My narrow aim is to display the self-image of the Vienna Circle as philosophers of enlightenment. They agreed that the important task of any philosophical school was to enlighten and that positivism did so because it expressed the scientific spirit. This is the second concept I discuss. I will show that what they meant by ‘the scientific spirit’ was a moral outlook present in socialism and hostile to fascism. This is not what people usually understand by it. I am also not giving the received historical view of the Circle. Rather the English and American idea is that positivism was entirely an academic movement. The social concerns of its advocates were incidental to its philosophical significance. The Frankfurt School's view is that it had a hidden alliance with technology. My purpose is to counter both these misinterpretations.

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Mironov, Dmitry G. "Austrian metaphilosophy from Bolzano to the Vienna Circle." Philosophy of the History of Philosophy 2 (2021): 200–216. http://dx.doi.org/10.21638/spbu34.2021.113.

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The purpose of the article is to compare and analyze the metaphilosophical ideas of the key Austrian thinkers of the 19th and the first half of the 20th centuries. To achieve this goal, several tasks are solved: first, to identify the main metaphilosophical positions shared by different Austrian philosophers, second, to reconstruct some details of the discussed metaphilosophical approaches, and third, to clarify the context within which the change in metaphilosophical views took place. The author uses the methods of rational reconstruction and historical-philosophical comparisons. The main content of the article is divided into four parts. The first part discusses the metaphilosophy of B. Bolzano: describes the requirements that Bolzano imposed on philosophizing, and shows how he approached the question of defining the concept of philosophy. The second part examines the details of the metaphilosophical position of F. Brentano and such of his disciples as A. Meinong and K. Twardowski. The peculiarities of Brentano’s views concerning the method of philosophizing are examined, and some clarifications are made to avoid incorrect interpretations of this views. The author also shows what supplementations to Brentano’s metaphilosophy were made by Meinong and Twardowski. The third part analyzes the views on the philosophy of such thinkers as E. Mach and L. Boltzmann. The requirements for philosophizing on the part of natural scientists of the beginning of the 20th century are discussed. In addition, the author considers the metaphilosophical ideas of the early M. Schlick, who clarified the nature of the assistance provided to the natural sciences by philosophy in his work “General Theory of Knowledge”. The fourth part reproduces the metaphilosophy of the early L. Wittgenstein and such representatives of the Vienna circle as M. Schlick, R. Carnap and O. Neurath. The peculiarities of the Vienna positivists’ understanding of the activity-based nature of philosophy are clarified, and the differences in the interpretation of the method of philosophizing are shown.

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30

Ivakhnenko, Eugene N. "A Two-Point-of-View Approach to the Vienna Circle." Epistemology & Philosophy of Science 61, no. 1 (2024): 44–52. http://dx.doi.org/10.5840/eps20246114.

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The author proposes to consider the activities of the Vienna Circle from two different perspectives. One approach reveals the intellectual efforts of the Vienna logicians to bring the order of thought in line with the social and political „Ordnung“ in Austria in the 1930s. It also brings to light the clash between the “exact thinking” and M. Heidegger’s „Das Nichts“, as well as the “new order”, whose adherents sought support not in logic, but in the collective unconscious. The other perspective allows one to highlight the problem of ethics and a system of values, as shaped and solved differently by the language of logic, and by the great Austrian writers of the time.

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31

O’Sullivan, Luke. "Heinrich Gomperz and “Vienna Contextualism”." Contributions to the History of Concepts 17, no. 2 (December 1, 2022): 70–94. http://dx.doi.org/10.3167/choc.2022.170204.

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Austrian philosopher Heinrich Gomperz attempted to reconcile the Vienna Circle’s project of a unified science with the autonomy of historical knowledge. This article situates him in the context of the ongoing reassessment of the Vienna Circle in the history of philosophy. It argues that Gomperz’s synthesis of positivism with historicity was a response to difficulties raised by Rudolf Carnap and Otto von Neurath. Gomperz achieved his reconciliation via a theory of language and action that had affinities with both neo-Kantian and pragmatist thought, combining Dilthey’s hermeneutics with Carnap’s requirements for scientific propositions.

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32

Sigmund, Karl. "A philosopher’s mathematician: hans hahn and the vienna circle." Mathematical Intelligencer 17, no. 4 (December 1995): 16–29. http://dx.doi.org/10.1007/bf03024784.

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33

French, Peter A. "Why did Wittgenstein read Tagore to the Vienna Circle?" ProtoSociology 5 (1993): 72–81. http://dx.doi.org/10.5840/protosociology1993528.

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34

Tryścień, Rafał. "The Vienna Circle. Basic assumptions and a critique attempt." Kultura i Wychowanie, no. 2/24 (February 1, 2024): 125–45. http://dx.doi.org/10.25312/2083-2923.24_09rtr.

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Działalność Koła Wiedeńskiego rozpoczęła nową erę. Radykalne przemyślenia, które miały z jednej strony ugruntować istniejącą naukę empiryczną, a z drugiej usunąć wszelką metafizykę i w konsekwencji zbudować prawdziwą, naukową filozofię, okazały się błędem. Radykalne założenia, które miały na celu uporządkowanie wiedzy, wbrew intencji doprowadziły do absurdalnych wniosków. Koło Wiedeńskie kierowało się zasadą weryfikacji, która miała rozstrzygnąć, czy dane zdanie jest zdaniem sensownym, czy bezsensownym. Niemniej jednak sama zasada, choć prosta w swoim wysłowieniu, nie była wolna od założeń, które miała pośrednio usunąć – założeń metafizycznych. Celem niniejszego artykułu jest prezentacja poglądów Koła Wiedeńskiego wraz z istotnymi, często w różnych publikacjach pomijanymi zagadnieniami. Natomiast centralnym punktem tekstu będzie próba przedstawienia krytyki podnoszonej w założeniach Koła Wiedeńskiego.

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35

Antokoletz, Elliott. "A Survivor of the Vienna Schoenberg Circle: an Interview With Paul A. Pisk." Tempo, no. 154 (September 1985): 15–21. http://dx.doi.org/10.1017/s0040298200021458.

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The Passage of Time naturally removes us from first-hand personal experience with significant historical events and/or important persons that were part of those developments. Since the musical aesthetics and techniques of Arnold Schoenberg and his circle originated and began to develop in Vienna over 75 years ago, future students will have to rely on written rather than direct personal sources of information to gain insight into the music of that era. Our loss of primary contact with the Vienna Schoenberg circle is further complicated in that its members generally met and worked in intimate and esoteric situations. These conditions were in large part due to the conservative tastes of the Viennese public, so that new works in all the arts were generally not able to find public support.

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36

Trebaul, Dewi. "Redefining the Status of Philosophical Statements." Epistemology & Philosophy of Science 61, no. 1 (2024): 94–105. http://dx.doi.org/10.5840/eps20246119.

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In his foreword to the Philosophical papers by Hans Hahn, Karl Menger mentions a controversy about the possibility or impossibility to speak about language within the Vienna Circle in the early 1930’s. He then adds: “Waismann proclaimed that one could not speak about language. Hahn took strong exception to this view. Why should one not – if perhaps in a higher-level language – speak about language? To which Waismann replied essentially that this would not fit into the texture of Wittgenstein’s latest ideas.”1 Thanks to the publication of the protocols of the Vienna Circle by Friedrich Stadler in his book The Vienna Circle – Studies in the origins, development and influence of logical empiricism, we have access to some discussions within the circle in the years 1930 and 1931, that allow us a partial reconstruction of the controversy. In these minutes we attend a very lively discussion on the topic of ‘talking about language’. We would like to make more explicit the tenets of this controversy, starting from the discussions within the circle. We will then focus on the evolution of the positions of different members of the Circle, that reflect different attitudes towards this problem, that are expounded in articles published until 1936. Although its members strived to stay the closest, they could to the landmarks laid down by the Tractatus logico-philosophicus, some of its members broke with them in many respects. The need to admit the possibility of talking theoretically about language became more pressing as the works of Tarski and Godel began to exert an influence on the researches of its members. Two options emerged: talking about a language in another language (Hahn) or in the same language (Carnap). Hahn’s positions, despite their originality, stand close to those of Carnap, who presents in 1931 his meta-logical project. Disagreements with Waismann occured frequently. Neurath remained skeptical about such a development that could, according to him, lead back to metaphysical considerations. The protocols by Rosa Rand give us precious insights on the premises of this debate, symptomatic of the diversity of the positions and of the fruitfulness of the exchanges within the Vienna Circle at that time. However, this debate takes place in a broader setting, namely the discussion of the status of philosophical statements once the rejection of metaphysics is accomplished. The answers provided reflect strong dissenting currents within the circle. For Neurath, to conceive of philosophy as providing elucidations is mistaken. Science shall take the form of an encyclopedia, that contains heterogeneous discourses – exact formulated sentences, as well as piece of ordinary language – and is taken in a dynamic process. No discourse outside science can be accepted. For Schlick and Waismann, there is still room for philosophy as providing elucidations about language. For Carnap, the aim is to attain a logically suitable language for science; discussions in a natural language have only a provisional role, in order to attain an adequate language, in which the logic of science can be formulated.

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37

Uebel, Thomas. "Intersubjective Accountability: Politics and Philosophy in the Left Vienna Circle." Perspectives on Science 28, no. 1 (February 2020): 35–62. http://dx.doi.org/10.1162/posc_a_00332.

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In different places Rudolf Carnap and Otto Neurath affirmed “a noteworthy agreement” and an “inner link” between their philosophy of science and political movements agitating for radical socio-economic change. Given the normative abstinence of Vienna Circle philosophy, indeed the metaethical commitments of its verificationism, this claim presents a major interpretive challenge that is only heightened when Neurath’s engagement for the socialization of national economies is taken into account. It is argued here that Carnap’s and Neurath’s positions are saved from inconsistency once some careful distinctions are understood and it is recognized that they, together with the other members of the Circle, adhered to an epistemic norm here called “intersubjective accountability.”

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Shipovalova, Lada V. "To Be a Philosopher is to Combine Incompatibilities." Epistemology & Philosophy of Science 61, no. 1 (2024): 53–60. http://dx.doi.org/10.5840/eps20246115.

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The article attempts to develop the “oxymoron formula” proposed by N.I. Kuznetsova to interpret the ideas and fate of the representatives of the Vienna Circle. The combination of incompatible reveals the content of this formula. The author of the article proposes to see a combination of incompatible, firstly, in the temporal nature of the work of the Vienna Circle, which unites, on the one hand, the desire for finality in solving problems and, on the other, openness to development. Secondly, she describes the combination of incompatible through the relation and difference of the positions of M. Schlick and O. Neurath in the discussion about protocol sentences. The author defines Schlick’s position as a philosophical desire to combine incompatible and offer a translation of affirmations as expressions describing subjective immediate experience into the intersubjective language of science, the meaning of which is emphasized by Neurath.

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39

Beesley, Clare. "Becoming a Virtuosa: Advice from Vienna, 1769." Eighteenth Century Music 20, no. 2 (August 25, 2023): 159–78. http://dx.doi.org/10.1017/s1478570623000039.

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AbstractFirst-hand accounts explaining how a young British virtuosa went about establishing an international career in the later eighteenth century are scant. However, a previously unstudied handwritten page contained within the Rackett Family of Spettisbury Archive at the Dorset History Centre provides new insights into this underexplored area. In this article, I examine an anonymous 1769 document entitled ‘a Vienne’ from which the guiding voices of eminent musicians at the Vienna court, including Johann Adolf Hasse, Faustina Bordoni, Marianna Martines and their circle, emerge. I argue that this item is in fact an aide-mémoire memorializing intimate glimpses of private conversations, career-shaping advice and impressions that helped mould its author into a virtuosa. Further, by means of palaeographical and biographical evidence I identify the author as the young British glass-armonica player Marianne Davies and assert that her recollections, preserved in this hitherto overlooked piece of ephemera, reconstruct how the educational process of becoming a virtuosa took place.

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Nikiforov, Alexander L. "Ludwig Wittgenstein and Logical Positivism." Epistemology & Philosophy of Science 58, no. 1 (2021): 22–30. http://dx.doi.org/10.5840/eps20215813.

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The article examines the question of whether L. Wittgenstein's Tractatus Logico-Philosophicus had any influence on the formation and development of logical positivism. It is shown that the members of the Vienna Circle were familiar with the Tractatus, but practically did not accept anything from its content. Wittgenstein's reasoning about the world, about facts, about the structure of fact were rejected by them as a bad metaphysics, with which they fought. The denial of causality and the deprivation of the meaning of scientific laws could not be accepted by representatives of logical positivism, whose main task was the logical analysis of the language of science in order to cleanse it of metaphysical concepts and build a unified science on a solid empirical foundation. If the members of the Vienna Circle were even familiar with Wittgenstein’s Tractatus, then representatives of the Berlin Group, the Lvov-Warsaw School, the Uppsala School and supporters of logical positivism in other countries hardly heard of it. This leads to the conclusion that Wittgenstein's Tractatus did not have any impact on the logical positivism.

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Tomasini Bassols, Alejandro. "Ramón Cirera, Carnap and the Vienna Circle. Empiricism and Logical Syntax." Crítica (México D. F. En línea) 28, no. 83 (January 8, 1996): 140–55. http://dx.doi.org/10.22201/iifs.18704905e.1996.1043.

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Uebel, Thomas. "Political philosophy of science in logical empiricism: the left Vienna Circle." Studies in History and Philosophy of Science Part A 36, no. 4 (December 2005): 754–73. http://dx.doi.org/10.1016/j.shpsa.2005.08.014.

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Fleck, Christian. "Edgar Zilsels „Sozialismus 1943“ im Kontext." Deutsche Zeitschrift für Philosophie 69, no. 5 (October 1, 2021): 836–57. http://dx.doi.org/10.1515/dzph-2021-0067.

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Abstract In the summer of 1943 Edgar Zilsel resigned from his membership in the exile organization of Austrian Social Democrats, a political movement he had joined as a young man back in Vienna. Zilsel (1891–1944) is known as an innovative scholar bridging philosophy, history and sociology of science, and belonging to the so-called left wing of the Vienna Circle of Logical Emipricism. Details of his political convictions are less recognized. A recently detected manuscript illuminates his worldview: His resignation letter had been accompanied by a short exposition of his interpretation of socialism near the end of World War II. The article introduces Zilsel, his life and work and publishes for the first time Zilsel’s statement from 1943.

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Lamberov, Lev D. "Verification Principle and Testability Principle." Epistemology & Philosophy of Science 61, no. 1 (2024): 152–68. http://dx.doi.org/10.5840/eps202461113.

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The paper deals with the conception of logical empiricism developed by Eino Kaila. Eino Kaila, being a thinker close to the Vienna Circle, departs from some of the central ideas of logical positivism. He identifies a limited number of problems in metaphysics that are meaningful and need to be solved, but he declares the rest of metaphysics to be a logical fallacy. For Eino Kaila, it is not the principle of verification (as a criterion of meaning) but the principle of testability that plays the most important role. In addition, he revises the principle of translatability, insisting that it is impossible to translate a single sentence into the language of experience, but it is possible to translate the whole theory to which the sentence belongs. This is related to his structuralist position in the philosophy of science and his understanding of scientific theories as ‘rationalisations’ as opposed to simple inductive generalisations. The paper compares Eino Kaila’s views expressed during the period of his active interaction with the Vienna Circle be regarded as a predecessor of later critics of logical positivism (in particular, W.V.O. Quine).

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Neurath, Otto. "Pictorial Statistics Following the Vienna Method." ARTMargins 6, no. 1 (February 2017): 108–18. http://dx.doi.org/10.1162/artm_a_00169.

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This text introduces a programmatic text of Otto Neurath on the educational use of the method of pictorial statistics. Neurath emphasizes the importance of a visual method to transfer scientific knowledge to popular audiences. At the same time, his Vienna Method attempts to adapt the popular educational strategy to an increasingly visual modernity. The specific educational interest of Neurath's Vienna Method consists in political education, in transferring basic knowledge about the general structure and dominant developments of society. His program thus echoes his contemporaries’ debates on the possibilities of social realism. To understand the historical significance of Neurath the introductory text accentuates three lines of possible discussion. It points out the importance of Neurath's visual pedagogy for the tradition of contemporary discussions around the so-called Bildwissenschaften. It also contextualizes Neurath's visual pedagogy in the Austrian tradition of Second International Social Democracy and in the context of the philosophical debates of the Vienna circle. Against this double historical background, the text eventually tries to understand the educational achievements and political pitfalls of Neurath's attempt to represent general societal developments visually.

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Brenner, Anastasios. "From Scientific Philosophy to Absolute Positivism: Abel Rey and the Vienna Circle." Philosophia Scientae, no. 22-3 (October 25, 2018): 77–95. http://dx.doi.org/10.4000/philosophiascientiae.1562.

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Ibarra, A., and T. Mormann. "Engaged scientific philosophy in the Vienna Circle: the case of Otto Neurath." Technology in Society 25, no. 2 (April 2003): 235–47. http://dx.doi.org/10.1016/s0160-791x(03)00022-8.

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Filatov, Vladimir P. "The Difficult Struggle with Metaphysics." Epistemology & Philosophy of Science 61, no. 1 (2024): 61–71. http://dx.doi.org/10.5840/eps20246116.

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The article traces the crisis of intellectual and political situation in which the Vienna Circle operated. It is shown that the struggle against metaphysics was a common task of its participants. Forms and methods of metaphysical criticism are considered. The role of neo-Kantianism in the formation of logical empiricism is evaluated. The origins of the profound rift in German-speaking, and then Western philosophy as a whole, are analyzed.

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POGHOSYAN, Will. "The Widening of the Logic and the Care of the State." WISDOM 27, no. 3 (September 30, 2023): 110–18. http://dx.doi.org/10.24234/wisdom.v27i3.1069.

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The main problem of Plato᾿s Republic and of contemporary Russia is the fusion of the state power and philosophy in order to improve both the state and the individual. The article deals with the problem of widening the logic causing the defacement of sciences and endangering the existence of the state. There is a hidden agenda, a hidden problem: The prepositive widened attribute destroying the “philosophical (logical) syntax” of the Vienna Circle. The article raises the problem of the metaphysics as the spiritual foundation of the European civilization and considers its repudiation by the logical positivists as a knotty problem. The great problem is the evil influence of the logical positivism on the American politics wich is applying the syncretic method of the Vienna Circle. At present, philosophy is not even mentioned among the related disciplines of politics in the sense of state theory (history, state law, international law, sociology, political economy, psychology, ethics). Today there is a necessity that makes philosophers anxious about the state, and the state will have to obey them if it does not want to perish. Philosophy is the valiant guardian of the state, a guarantee of its preservation. It was the absence of this guard that led to the death of the Soviet Union.

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Scott, Alan, and Silvia Rief. "Reactionaries of the lectern: Universalism, anti-empiricism and corporatism in Austrian (and German) social theory." European Journal of Social Theory 24, no. 2 (February 19, 2021): 285–305. http://dx.doi.org/10.1177/1368431021992205.

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This article discusses one early manifestation of a recurring theme in social theory and sociology: the relationship between general (‘universal’ or ‘grand’) theory and empirical research. For the early critical theorists, empiricism and positivism were associated with technocratic domination. However, there was one place where the opposite view prevailed: science and empiricism were viewed as forces of social and political progress and speculative social theory as a force of reaction. That place was Red Vienna of the 1920s and early 1930s. We examine how this view came to be widespread among Austro-Marxists, empirical researchers and some members of the Vienna Circle. It focuses on the arguments and institutional power of their opponents: reactionary, universalistic and corporatist social theorists. The debate between Catholic corporatist theory and its empiricist critics is located not merely in Vienna but also within wider debates in the German-speaking world. Finally, we seek to link these lesser-known positions to more familiar strands of social thought, namely, those associated with Weber and, more briefly, Durkheim and Elias.

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