Metaphysics versus Positivism II
Preface
I reworked and edited a few of my website articles in order to publish my tenth document on academia.edu. This is the eighth website article. It will also be the second non-PhD/MPhil, directly related article.
Brief analysis of metaphysics versus positivism from my website
Referencing with edits
Definitions
Louis P. Pojman defines metaphysics as beyond physics. The study of ultimate reality, which is not accessible/available through empirical senses. He lists free will, causality, the nature of matter, immortality and the existence of God as being within the study of metaphysics. Pojman (1995: 598).
Simon Blackburn explains the term was used for three books from Aristotle after 'Physics' and is a term that raises enquiry about questions that cannot be answered by science and its empirical methods. Blackburn (1996: 240).
Cited
'The Physics (Greek: Φυσικὴ ἀκρόασις Phusike akroasis; Latin: Physica, or Naturales Auscultationes, possibly meaning "lectures on nature") is a named text, written in ancient Greek, collated from a collection of surviving manuscripts known as the Corpus Aristotelicum, attributed to the 4th-century BC philosopher Aristotle.'
I will cite two versions of this work as cited sources.
Versus Metaphysics
Blackburn mentions the hostility to metaphysics throughout modern times especially as David Hume mentioned having it 'committed to the flames' in 'Enquiry Concerning Human Understanding' book xii Pt 3. Hume (1748) Blackburn (1996: 240). It is assumed by some naturalists that the scientific method would be the only way to answer any real questions that would arise within metaphysics. Blackburn (1996: 240).
Panayot Butcharov defines it generally as the philosophical investigation of nature, and its reality, in how it is constituted. The study of non-physical entities, for example God, would be addressed. Butcharov (1996: 489). Metaphysics would be rejected by positivism on the basis of being meaningless. Since it is not empirically viable. Butcharov (1996: 489).
Positivism being a form of empiricism viewing empirical science as the means of gaining knowledge and metaphysics, theology, and even aspects of philosophy as being viewed as questionable in obtaining knowledge.
Positivism
Referencing with edits
John Kent states positivism is a philosophical position belonging to the empirical view according to which humankind can have no knowledge of anything but phenomena, and that is only what is apprehended by the senses empirically. Kent (1999: 454). The concept would be that positive knowledge is associated in particular with the sciences as in things must be observed and there is no questioning of knowledge beyond. Kent (1999: 454). Therefore other fields such as theology and metaphysics would be regarded as speculation. Kent (1999: 454).
The term 'positivism' was introduced by French socialist Saint-Simon (1760-1825) and noted by his student Auguste Comte (1798-1857). Both of these men rejected traditional Christianity and its working with the existing social system. Kent (1999: 454). Comte held that the highest or only form of knowledge is the description of sensory phenomena. Blackburn (1996: 294). This being the empirical. He held to three stages of human belief the theological, the metaphysical and the positive. It is a version of traditional empiricism. Blackburn (1996: 294).
Paul Weirich writes that Comte was influenced by Kant and held that the causes of the phenomena (or that phenomena realm one could state, my add) in themselves are not knowable. Comte was critical of speculation on such matters. It is stated that he went beyond many empiricists by denying knowledge other than from observable objects. Weirich (1996: 147). In other words he was a strict empiricist.
Referencing with edits
Oxford Dictionary of Science
Empiricism: 'Denotes a result that is observed by experiment or observation rather than by theory.' (287). For clarity, I view empiricism as a legitimate academic approach in reasonable contexts.
Comments
Positivism appears to me to at least risk at times to be what Blackburn describes related to the pejorative term of ‘scientism’ which categorizes things in the natural sciences as the only proper form of academic inquiry. Blackburn (1996: 344). In other words, positivism, at least, risks being a form of scientism.
The Concise Oxford Dictionary
Scientism: 1 a) a method or doctrine regarded as characteristic of scientists b the use of practice of this. 2 often derogatory, an excessive belief in or application of scientific method. Oxford (1995: 1236).
Back to Pojman, he lists free will, causality, the nature of matter, immortality and the existence of God, as being within metaphysics. Positivism, a strict use of empirical senses, can measure problems of suffering, physical and mental, to degrees. For example, if a person jumps from a burning building, the physical damage to that person can be measured through empirical, medical science and data. But, the academic disciplines of philosophy, philosophy of religion, theology, psychology as examples, are required to deal with worldview issues associated with problems of suffering and problems of evil.
As I have noted previously in my wesbite work, the existence of God, cannot be adequately dealt with empirically. John 4: 24 from the New American Standard Bible (NASB) states:
24 God is [a]spirit, and those who worship Him must worship in spirit and truth.” Footnotes John 4:24 Or Spirit
It is intellectually and academically, wrong-headed, to attempt, or expect to, empirically prove the existence of the infinite, eternal, first cause, that existed before finite, time, space and matter. This entity is the creator of all finite and physical realities. According to the New Testament, God is spirit and cannot be measured empirically as God is not physical.
Biblical Studies, biblical, divine revelation, theology and theistic, philosophy of religion serve as the main academic disciplines and practical means by providing proofs for the existence of God.
ARISTOTLE (1936) Physics, Translated by Apostle, Hippocrates G. (with Commentaries and Glossary). Oxford: University Press.
ARISTOTLE (2018). Physics, Translated by Reeve, C. D. C. Cambridge, MA: Hackett Publishing Company.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
BLACKBURN, SIMON (1996) ‘A priori/A posteriori’, in Oxford Dictionary of Philosophy, p. 21-22. Oxford, Oxford University Press.
BONJOUR, LAURENCE. (1996) ‘A Priori’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
BUTCHAROV, PANAYOT (1996) ‘Metaphysics’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
EDWARDS, PAUL AND ARTHUR PAP (1973) (eds), ‘A priori knowledge: Introduction’, A Modern Introduction To Philosophy, New York, The Free Press.
GUYER, PAUL AND ALLEN W, in KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge.
HUME, DAVID (1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.
HUME, DAVID (1748) (1910)(2014) 'An Enquiry Concerning Human Understanding', text derived from the Harvard Classics Volume 37, 1910, P.F. Collier & Son, web edition published by eBooks@Adelaide. Last updated Wednesday, February 26, 2014 at 13:38.
HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Lawrence, Kansas.
KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge.
KANT, IMMANUEL (1781)(1787)(1929)(2006) Critique of Pure Reason, Translated by Norman Kemp Smith, London, Macmillan.
KANT, IMMANUEL (1788)(1997) Critique of Practical Reason, Translated by Mary Gregor (ed.), Cambridge University Press, Cambridge.
KANT, IMMANUEL (1788)(1898)(2006) The Critique of Practical Reason, Translated by Thomas Kingsmill Abbott, London, Longmans, Green, and Co.
KANT, IMMANUEL (1791)(2001) ‘On The Miscarriage of All Philosophical Trials in Theodicy’, in Religion and Rational Theology, Translated by George di Giovanni and Allen Wood, Cambridge, Cambridge University Press.
KENT, JOHN (1999) ‘Positivism’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.
OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press.
POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.
THE CONCISE OXFORD DICTIONARY (1995) Della Thompson (ed.), Oxford, Clarendon Press.
WEIRICH, PAUL. (1996) ‘Comte, Auguste’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
Cited
The periodicals edited by Saint-Simon, L’industrie (1816–1818), Le politique (1819), L’organisateur (1819–1820), and Du systeme industriel (1821–1822), are often catalogued by libraries under Saint-Simon’s name. Manuel 1962 describes them as appearing intermittently, in part to evade the rules of censorship applied to serial publications, but chiefly because Saint-Simon found it difficult to raise the money necessary to publish them.
1807 Introduction aux travaux scientifiques du dix-neu-vième siècle. Paris: Scherff.
(1813a) 1876 Memoire sur la science de l’homme. Volume 40 of Oeuvres de Saint-Simon et d’Enfantin. Paris: Dentu.
1813b Travail sur la gravitation universelle. Paris. → No publisher given.
(1825) 1952 New Christianity: Dialogue. Pages 81-116 in Saint-Simon, Selected Writings. Edited and translated by F. M. H. Markham. Oxford: Blackwell. → First published in French. A new French edition was published in 1943 by Aubry.
Henri de Saint-Simon: Social Organization. New York: Harper, 1964. → Also published in 1952 by Macmillan under the title Henri de Saint-Simon: Selected Writings.
Oeuvres de Claude-Henri de Saint-Simon. 6 vols. Paris: Éditions Anthropos, 1966. → Volumes 1-5 reprinted from Oeuvres de Saint-Simon et d’Enfantin, 1865— 1878. Volume 6 reprinted from other works.
Oeuvres de Saint-Simon et d’Enfantin. 47 vols. Paris: Dentu, 1865–1878. → Saint-Simon’s writings are in Volumes 15, 18-23, and 37-40.
Selected Writings. Edited and translated with an introduction by F. M. H. Markham. Oxford: Blackwell, 1952.
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