Abstract
William James was welcomed in Vienna with much more interest and sympathy than in Germany. Ernst Mach knew James’s work fairly well and they corresponded for many years. Thanks to the German translation of is book on Pragmatism provided by Wilhelm Jerusalem, within the “First Vienna Circle” James’ work was read and appreciated during the first decade of the twentieth century. Philipp Frank, Otto Neurath, and Hans Hahn established a pragmatist tendency that would emerge more and more during the further development of Logical Empiricism, and that would eventually result in a convergence with James’s conception of truth, method of knowledge, and more generally of philosophy of science.
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Notes
- 1.
(Hahn 1988, p. 169). Hahn refers explicitly to William James’s book on Pragmatism and to John Dewey’s Studies in Logical Theories.
- 2.
Id., p. 170.
- 3.
See the new edition of the pamphlet available in (Stadler and Uebel 2012).
- 4.
- 5.
(Frank 1949a, p. 11).
- 6.
Id., p. 33.
- 7.
Id., p. p. 48.
- 8.
- 9.
On Neurath’s Pragmatism, though without any reference to James, see (Mormann 1999), who stresses only the affinities between Neurath and Peirce.
- 10.
- 11.
(Neurath 1983, pp. 234–235) .
- 12.
Id., p. 230).
- 13.
- 14.
(Neurath 1983, p. 190).
- 15.
(Frank 1949a, p. 33).
- 16.
In the Aufbau Carnap refers only once to James, remembering that Russell’s Analysis of Mind was close to James in the refusal of any dualism between physical and psychical domains. Carnap was in agreement with this view, which he found deeply discussed already by the Neo-Kantian Paul Natorp in his Allgemeine Psychologie (Carnap 1928, § 162). On Carnap, Pragmatism and the principle of verification see (Richardson 2003), (Richardson 2007) and (Limbeck-Lilienau 2012). Thomas Uebel rightly considers ambiguous Frank’s retrospective interpretation of Carnap’s Aufbau (see Uebel 2015, pp. 7–8).
- 17.
See (Stadler 1997, pp. 376–379), where is documented the role the Congress played in diffusing the ‘scientific world-conception’.
- 18.
(Frank 1949a, p. 101).
- 19.
(Frank 1949a, p. 102). Frank’s reference to Bergson represents a very interesting point, which can contribute to rethink a monolithic view of the Vienna Circle. Moreover, Frank quoted Bergson’s introduction to Pragmatism in another page of his essay (p. 95) and, more precisely, the passage where Bergson wrote: “[James] does not deny that reality is independent, at least from what that we say or think of it. Nonetheless, truth can refer only to our statements about reality and it seems therefore to James that truth has been created through our statement dealing with it. We create truth in order to use reality, like we create mechanical apparatus aiming at using natural forces. In my opinion one can summarize the substantial feature of the pragmatist conception of truth in these terms: whereas according to other theories a new truth is a discovery, for Pragmatism it is an invention” (Bergson 2013, p. 247). However, Frank’s conception of “agreements” is clearly connected with James’s one, who in Pragmatism actually said: “To ‘agree’ in the widest sense with a reality, can only mean to be guided either straight up to it or into its surroundings, or to be put into such working touch with is as to handle either it or something connected with it better than disagreed” (James 1975a, p. 102).
- 20.
(Frank 1998 , pp. 127, 195–196, 281 note 1, 336 note 14, pp. 284–285 note 4).
- 21.
- 22.
In 1908 Russell had published in the Albany Review a very critical essay entitled “Transatlantic Truth” (Russell 1966, pp. 112–130). At the same time George E. Moore had examined James’ book in an extensive and polemical paper appeared in the Proceeding of the Aristotelian Society (Moore 1922, pp. 97–146).
- 23.
- 24.
(Stadler and Uebel 2012, p. 78): “in a certain sense James belongs to the group too” (that is to the group of the “leading thinkers” of the anti-metaphysical and scientific trends).
- 25.
- 26.
- 27.
(Perry 1936, vol. I, p . 586).
- 28.
- 29.
(James 1890, vol. II , p. 282).
- 30.
(Perry 1936, vol. II, p. 101, 173–204, 342–346, 741–746).
- 31.
Id., vol. II, p. 744. See furthermore (Stumpf 1924, p. 237): “Every positivistic theory of truth, including Pragmatism , go around in circles. Economy and usefulness are just worthy of consideration only as maxims of thought”.
- 32.
(Perry 1936, vol. II, p . 60).
- 33.
- 34.
(Holton 1993, p. 51).
- 35.
(James 1890, vol. II, p. 509 note).
- 36.
- 37.
(Holton 1993, p. 50 ).
- 38.
- 39.
- 40.
- 41.
(Perry 1936, vol. II, p. 536 ).
- 42.
(Blackmore and Hentschel 1985, p. 86).
- 43.
Id., pp. 62–63. On this topic we refer also to (Santucci 1992, p. 121).
- 44.
(Marcuse 1994, p. 9).
- 45.
A more detailed overview is available in (Ferrari 2006).
- 46.
See (Jacoby 1912b, p. 217) and (Jacoby 1912a). Note that in 1909 Jacoby had delivered an academic lecture on Pragmatism, discussing in a quite balanced way the concept of truth (especially in James’s version) . At this time, Jacoby still hoped that the American “new way of thinking” could renovate German philosophy, forcing it to re-examine itself and to find the way to its “renewal” (Jacoby 1909). Afterwards however, Jacoby – who was personally in touch with James and also held some conferences in the United States – attended to be the herald of the typical reaction of German culture with respect to the new American philosophy.
- 47.
(Gutberlet 1908).
- 48.
- 49.
(Husserl 1987, p. 10).
- 50.
- 51.
(Windelband 1920, p. 203) .
- 52.
(Simmel 1987, p. 162) .
- 53.
See (Stein 1908, pp. 33–75), who sympathetically labelled the philosophy of Peirce, James , Schiller, and Dewey as “Neo-Positivism”. Interesting enough, a scientist as Wilhelm Ostwald wrote a review of James’s book on Pragmatism stressing its “unexpected refreshing effect” (Ostwald 1908). It is worthy to be remembered also the name of an Austrian follower of Mach, Hans Kleinpeter, who pointed out both the relationship between Mach and James and the role positively played by Nietzsche as a forerunner of Pragmatism (Kleinpeter 1911/1912, esp. p. 405), (Kleinpeter 1913a, pp. 249–253). See furthermore (Kleinpeter 1913b) and (Kleinpeter 1912/1913).
- 54.
- 55.
- 56.
- 57.
See (Jerusalem 1895) and (Mach 1922, pp. 259–260 note 2). In his handbook of psychology Jerusalem had already presented his biological view of the “life of the soul”, according to the principle that “regarding all the psychical processes one has to inquiry into the importance they take on in order to conserve the life of the individual” (Jerusalem 1912, p. V).
- 58.
(Jerusalem 1895, p. 2).
- 59.
- 60.
(Jerusalem 1905, pp. 146, 162–168).
- 61.
- 62.
(Jerusalem 1910).
- 63.
- 64.
(James 2003, p. 381).
- 65.
- 66.
(Jerusalem 1908b).
- 67.
(Elsenhans 1909, pp. 711–740).
- 68.
Vailati’s contribution to European debate about Pragmatism is analysed in (Ferrari 2010).
- 69.
- 70.
(Stadler and Uebel 2012, p. 83) .
- 71.
- 72.
It seems almost sure that the lecture delivered at the Philosophical Society coincides with the article that Jerusalem published in the Deutsche Literaturzeitung in January 1908 (see Jerusalem 1908b). Few later, in the Einleitung in die Philosophie, Jerusalem repeated his evaluation of Pragmatism in fully similar terms (Jerusalem 1909a, pp. 84–87).
- 73.
(James 1975a, p. 31).
- 74.
- 75.
(James 1975a, p. 37).
- 76.
Id., p. 88.
- 77.
Id., pp. 118–119.
- 78.
See especially (James 1979, pp. 91–93), where James takes in account and criticizes Russell’s solution of Zeno’s paradox expounded in The Principles of Mathematics. Note by the way that James bases his criticisms on Charles Reonuvier’s so-called “principle of number”.
- 79.
(James 1975a, p. 93).
- 80.
Id., p. 35.
- 81.
Id., p. 83. It would be highly interesting to compare this passage with some of Duhem’s main thesis concerning the relationship between physical theory and experiment (see Duhem 1974, pp. 183–190).
- 82.
(James 1975b, p. 206).
- 83.
(James 1975a, p. 93, 97).
- 84.
Id., p. 104.
- 85.
Id., p. 98.
- 86.
Id., p. 28, 30.
- 87.
Id., p. 30. On Mach, James , Peirce and the “maxim of scientific theorizing” see (Uebel 2014, p. 637). Uebel maintains elsewhere that Mach had “paved the way” to the First Vienna Circle agreement with Peirce’s and James’s maxim (Uebel 2015, p. 11). This statement is right, but it seems to me that Uebel underestimates here (and more in general in his reconstruction of the early reception of Pragmatism in Vienna) the originality of James’s philosophical insights, to which Frank and his friends were particularly receptive, albeit they were of course pretty influenced by Mach’s heritage.
- 88.
(Neurath 1981, vol. II, p. 692 , 742).
- 89.
In his report of the Congress in Heidelberg Jerusalem too made only a very short reference to the “American logician and mathematician Charles Peirce”. Jerusalem summarized thereby the pragmatic maxim first formulated by Peirce and “fully neglected in the last twenty years”, but now rediscovered thank to James’ Pragmatism (Jerusalem 1908c, p. 56).
- 90.
(Haller 1993, p. 141) .
- 91.
(Frank 1949a, p. 8) .
- 92.
Id., p. 8.
- 93.
Id., p. 7.
- 94.
- 95.
(Frank 1949a, pp. 57–58) .
- 96.
Id., p. 58. Interesting enough, in the German original text Frank said “menschlicher Willkür” (that is: free will) instead of “creation of human imagination” (Frank 1907, p. 448). Do this testify to James’s influence on Frank’s early conventionalism?
- 97.
This letter is not included in (Einstein 1993). Anyway, Einstein wrote later a quite positive evaluation of Frank’s intellectual activity, not only as physicist, but also as author of “very original essay concerning epistemology”. These words are entailed in the report Einstein prepared in March 1912 at the occasion of his succession as professor of physics at the University of Prague. Einstein moved to Berlin and it was just Frank that in the same year arrived in Prague (Id., p. 470).
- 98.
(Frank 1949a, p. 11).
- 99.
(Uebel 2000, p. 234).
- 100.
(Uebel 1999, p. 257).
- 101.
- 102.
Actually, Neurath published in 1909 a short review of the German translation of James’s book, complaining solely that “James does not says precisely what praxis means according to his opinion” (Neurath 1909, p. 139).
- 103.
A short mention of Neurath’s relationship to James via Jeruslem can be found in (Cartwright et al. 1996, p. 94 note 10).
- 104.
- 105.
(Neurath 1983, pp. 10–11).
- 106.
Id., p. 3, 25).
- 107.
(James 1975a, p. 93).
- 108.
(Neurath 1983, p. 25).
- 109.
(James 1975a, pp. 118–119).
- 110.
Interestingly enough, in his review of Spengler’s apocalyptic book Neurath emphasized Duhem’s holistic account of scientific theories as follows: “Duhem has strongly underlined that every statement concerning whatever event is imbued with any kind of hypothesis, which at the bottom arise from our world-conception. We are like sailors – Neurath added – that have to rebuild their ship in open sea, without to begin head to tail. When a timber is removed, it has immediately to be replaced by a new one, and in the meanwhile all the rest is used as frame. So, thanks both to the trifling old timbers and pieces of wood, the ship can be entirely remarked – but only through a gradual reconstruction” (Neurath 1981, vol. I, p. 184).
- 111.
(James 1975a, p. 34).
- 112.
(Schlick 1979, vol. I, pp. 41–103).
- 113.
Id., vol. I, pp. 64–65.
- 114.
Id., vol. I, p. 67.
- 115.
(Schlick 1979, vol. I, p. 88).
- 116.
- 117.
We refer to Schlick’s some autobiographical notes available at the Wiener-Kreis-Archiv im Rijksarchief in Nord-Holland/Amsterdam, Inv. Nr. 082C2b, pp. 15–16. According to Schlick himself his ‘pragmatist’ notes go back to Winter 1904–1905.
- 118.
For more details I allow myself to refer to (Ferrari 2013).
- 119.
See (Elsenhans 1909, p. 92, 729).
- 120.
(Schlick 2008, p. 140).
- 121.
- 122.
(Neurath 1983, p. 91).
- 123.
(Neurath 1983, p. 92).
- 124.
One of the first appraisals of Neurath’s outstanding, but for long time forgotten contribution to philosophy of science is available in the essays collected by (Uebel 1991).
- 125.
(James 1975a, p. 92).
- 126.
Id., p. 83.
- 127.
Ibid.
- 128.
(Schlick 1979, vol. 2, pp. 370–387).
- 129.
(Neurath 1983, p. 106).
- 130.
Id., p. 106.
- 131.
Id., p. 107.
- 132.
Id., p. 109.
- 133.
(James 1975a, p. 93, 97).
- 134.
(Neurath 1983, p. 124).
- 135.
(James 1975a, p. 35).
- 136.
See (James 1975a, p. 34, 93).
- 137.
(Quine 1981, p. 33).
- 138.
- 139.
- 140.
(James 1975a, p. 32).
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Ferrari, M. (2017). William James and the Vienna Circle. In: Pihlström, S., Stadler, F., Weidtmann, N. (eds) Logical Empiricism and Pragmatism. Vienna Circle Institute Yearbook, vol 19. Springer, Cham. https://doi.org/10.1007/978-3-319-50730-9_2
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