Tag: positivism

The production of unanimity

Adaptation to the power of progress furthers the progress of power, constantly renewing the degenerations which prove successful progress, not failed progress, to be its own antithesis. The curse of irresistible progress is irresistible regres­sion.

This regression is not confined to the experience of the sensuous world, an experience tied to physical proximity, but also affects the auto cratic intellect, which detaches itself from sensuous experience in order to subjugate it. The stan­dardization of the intellectual function through which the mastery of the senses is accomplished, the acquiescence of thought to the production of unanimity, implies an impoverishment of thought no less than of experience; the separation of the two realms leaves both damaged. [28]

The lapse from enlightenment to positivism

Our prognosis regarding the associated lapse from enlightenment into positivism, into the myth of that which is the case, and finally of the identity of intelligence and hostility to mind, has been overwhelmingly confirmed. Our concept of history does not believe itself elevated above history, but it does not merely chase after information in the positivist manner. [xii]

The meaninglessness of a criterion of meaning

The positivist dislikes the idea that there should be meaningful problems outside the field of ‘positive’ empirical science—problems to be dealt with by a genuine philosophical theory. He dislikes the idea that there should be a genuine theory of knowledge, an epistemology or a methodology. He wishes to see in the alleged philosophical problems mere ‘pseudo-problems’ or ‘puzzles’. Now this wish of his—which, by the way, he does not express as a wish or a proposal but rather as a statement of fact—can always be gratified. For nothing is easier than to unmask a problem as ‘meaning­less’ or ‘pseudo’. All you have to do is to fix upon a conveniently narrow meaning for ‘meaning’, and you will soon be bound to say of any inconvenient question that you are unable to detect any meaning in it. Moreover, if you admit as meaningful none except problems in natural science, any debate about the concept of ‘meaning’ will also turn out to be meaningless. The dogma of meaning, once enthroned, is elevated forever above the battle. It can no longer be at­tacked. It has become (in Wittgenstein’s own words) ‘unassailable and definitive’. [29-30]