Aus "Meaning and Necessity"
The nature and implications of the acceptance of a language referring to abstract entities will first be discussed in general; it will be shown that using such a language does not imply embracing a Platonic ontology but is perfectly compatible with empiricism and strictly scientific thinking. The special question of the role of abstract entities in semantics will be discussed. It is hoped that the clarification of the issue will be useful to those who would like to accept abstract entities in their work in mathematic physics, semantics, or any other field; it may help them to overcoming nominalistic scruples.
2. Linguistic Frameworks
Are there properties, classes, numbers, propositions? In order to understand more clearly the nature of these and related problems, it is above all necessary to recognize a fundamental distinction between two kinds of questions concerning the existence or reality of entities. If someone wishes to speak in his language about a new kind of entities, he has to introduce a system of new ways of speaking, subject to new rules; we shall call the procedure the construction of a linguistic framework for the new entities in question. And now we must distinguish two kinds of questions of existence: first, questions of the existence of certain entities of the new kind within the framework; we call them internal questions; and second, questions concerning the existence or reality of the system of entities as a whole called external questions. Internal questions and possible answers to them are formulated with the help of the new forms of expressions. The answer may be found either by purely logical methods or by empirical method depending upon whether the framework is a logical or a factual one. An external question is of a problematic character which is in need of close examination.
The world of things
Let us consider as an example the simplest kind of entities dealt with in the everyday language: the spatio-temporally ordered system of observable things and events. Once we have accepted the thing language with its framework for things, we can raise and answer internal questions, e.g., "Is there a white piece of paper on my desk?", "Did King Arthur actually live?", "Are unicorns and centaurs real or merely imaginary?", and the like. These questions are to be answered by empirical investigations. Results of observations are evaluated according to certain rules as confirming or disconfirming evidence for possible answers. (This evaluation is usually carried out, of course, as a matter of habit rather than a deliberate, rational procedure. But it is possible, in a rational reconstruction, to lay down explicit rules for the evaluation. This is one of the main tasks of a pure, as distinguished from a psychological, epistemology.) The concept of reality occurring in these internal questions is an empirical, scientific, non-metaphysical concept. To recognize something as a real thing or event means to succeed in incorporating it into the system of things at a particular space-time position so that it fits together with the other things recognized as real, according to the rules of the framework.
From these questions we must distinguish the external question of the reality of the thing world itself. In contrast to the former questions, this question is raised neither by the man in the street nor by scientists, but only by philosophers. Realists give an affirmative answer, subjective idealists a negative one, and the controversy goes on for centuries without ever being solved. And it cannot be solved because it is framed in a wrong way. To be real in the scientific sense means to be an element of the system; hence this concept cannot be meaningfully applied to the system itself. Those who raise the question of the reality of the thing world itself have perhaps in mind not a theoretical question as their formulation seems to suggest, but rather a practical question, a matter of a practical decision concerning the structure of our language. We have to make the choice whether or not to accept and use the forms of expression in the framework in question.
In the case of this particular example, there is usually no deliberate choice because we all have accepted the thing language early in our lives as a matter of course. Nevertheless, we may regard it as a matter of decision in this sense: we are free to choose to continue using the thing language or not; in the latter case we could restrict ourselves to a language of sense-data and other "phenomenal" entities, or construct an alternative to the customary thing language with another structure, or, finally, we could refrain from speaking. (S. 206f)
zurück zu Carnaps "Toleranzprinzip", Quines "principle of charity" (T)
