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The Problem of Knowledge, by A. J. Ayer
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In this book, the author of "Language, Truth and Logic" tackles one of the central issues of philosophy - how we can know anything - by setting out all the sceptic's arguments and trying to counter them one by one.
- Sales Rank: #1606112 in Books
- Published on: 1957-02-28
- Released on: 1957-02-28
- Original language: English
- Number of items: 1
- Dimensions: 5.00" h x 1.00" w x 7.00" l,
- Binding: Paperback
- 224 pages
Most helpful customer reviews
3 of 3 people found the following review helpful.
THE ENGLISH PHILOSOPHER DEALS COMPREHENSIVELY WITH EPISTEMOLOGY
By Steven H Propp
Alfred Jules Ayer (1910-1989) was a British philosopher who was a founder of Logical Positivism, who was a professor of logic at the University of Oxford. He wrote many books, such as Language, Truth and Logic, The Foundations Of Empirical Knowledge, Probability and Evidence, etc.
He wrote in the Preface to this 1956 book, “In this book I begin by taking the question of what is meant by knowledge as an example of a philosophical enquiry. Having maintained that to say one knows a fact is to claim the right to be sure of it. I show how such claims may be disputed on philosophical grounds… The attempt to meet these objections supplies the main subject-matter for what is called the theory of knowledge; and different philosophical standpoints are characterized by the acceptance of denial of different stages in the sceptic’s argument… I also make some observations about philosophical method, the dimensions of time, causality, and personal identity.”
He observes, “There is no special set of a priori statements of which it can be said that just these are beyond the reach of doubt. In very many instances the doubt would not, indeed, be very serious. If the validity of some logical principle is put in question, one may be able to find a way of proving or disproving it… When one has … satisfied oneself that there is nothing wrong with it, then to insist that it may still not be valid, that the conclusion may not really have been proved, is merely to pay lip-service to human fallibility… And just for this reason it is not serious… There can be doubt so long as there is the possibility of error. And there must be the possibility of error with respect to any statement … which is such that from the fact that someone takes it to be so it does not follow logically that it is so.”(Pg. 42-43)
He argues, “It is indeed the case that if anyone claims to know that he exists, or that he is conscious, he is bound to be right. But this is not because he is then in some special state of mind which bestows this infallibility upon him. It is simply a consequence of the purely logical fact that if he is in any state whatever it follows that he exists; if he is in any conscious state whatever it follows that he is conscious. He might exist without knowing it; he might even be conscious without knowing it, as is presumably the case with certain animals; there is at any rate no contradiction in supposing them to be conscious without supposing them to be conscious of themselves… his claim must be valid, simply because its being valid is a condition of its being made.” (Pg. 51)
He points out, “If I am right, then there is no class of descriptive statements which are incorrigible. However strong the experiential basis on which a descriptive statement is put forward, the possibility of its falsehood is not excluded. Statement which do no more than describe the content of a momentary, private experience achieve the greatest security because they run the smallest risk. But they do run some risk, however small, and because of this they too can come to grief. Complete security is attained only by statements like ‘I exist’ which function as gesticulations. But the price which they pay for it is the sacrifice of descriptive content.” (Pg. 66-67)
He notes, “No single sense-datum can outlast the experience of which it helps to make up the content; but then it is not clear what is to count as one experience. I can distinguish the experience I am having now from those that I have had at different times in the past, but if I were asked how many experiences I have had, for example, during the last five minutes, I should not know what to answer: I should not know how to set about counting… It does not follow, however, that I cannot at any given moment delimit some experience which I am then having: the boundaries may be fluid, but I can say confidently of certain things that they fall with the experience, and of others that they do not. And for our present purposes this may be all that is required.” (Pg. 110-111)
He states, “At the present moment there is indeed no doubt … that this table, this piece of paper, this pen, this hand, and many other physical objects exist. I know that they exist, and I know it on the basis of my sense-experiences. Even so, it does not follow that the assertion of their existence … is logically entailed by any of my sense-experiences. The fuller such a description is made… the more far-fetched becomes the hypothesis that the physical object in question does not exist; the harder it is, in short, to explain the appearances away. But this is still not to say that the possibility of explaining them away is ever logically absent.” (Pg. 126-127) Later, he adds, “It is not that physical objects lurk behind a veil which we can never penetrate. It is rather than every apparent situation which we take as verifying or falsifying the statements which we make about them leaves other possibilities open.” (Pg. 131)
He comments, “Thus the reason why the past cannot be captured is just that nothing is allowed to count as our recapturing it. It is a necessary fact that if one occupies the position in time that one does at a given moment, one does not at that moment also occupy a different position. If one event temporally precedes another, an experience which is strictly simultaneous with the second of these events cannot also be strictly simultaneous with the first. So, if observing a past event is taken as requiring one to have an experience that one is actually having, it is a necessary fact that one cannot observe a past event.” (Pg. 158)
This book will be of great interest to anyone studying Ayer, or analytic philosophy and epistemology in general.
0 of 1 people found the following review helpful.
Too Clever.
By Peter Jakobsen
Ayer is a blind alley, albeit a convincing one. Yet logic and semantics will take us only so far and reading him, one thinks,, "you're too clever by half...too clever for our good".
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