ए. जे. एयर
केवल वे कथन अर्थ रखते हैं जिन्हें अनुभव से जाँचा जा सके या जो परिभाषा से सत्य हों – नैतिक निर्णय मात्र हमारी भावनाएँ व्यक्त करते हैं।
पृष्ठभूमि
इंग्लैंड में तार्किक प्रत्यक्षवाद को लोकप्रिय बनाया: “लैंग्वेज, ट्रुथ एंड लॉजिक”।
मुख्य विचार
- सत्यापन-सिद्धांत
- भावात्मकतावाद (emotivism)
गुरु: गिल्बर्ट राइल
प्रभाव
जिनसे प्रभावित 6
डेविड ह्यूम
जिनसे प्रभावित
Ayer modelled his split of analytic and empirical propositions on Hume’s relations of ideas and matters of fact, quoting his ‘commit it then to the flames’ (1936). A. J. Ayer, Language, Truth and Logic (1936); Hume (1980); D. Hume, An Enquiry concerning Human Understanding (1748); SEP “Alfred Jules Ayer”
साक्ष्य: InPhO में भी · InPhO
डेविड ह्यूम › 1711–1776
बर्टराण्ड रसेल
जिनसे प्रभावित ✓
Ayer named Russell, with Wittgenstein, as source of Language, Truth and Logic (1936) and used his method of logical construction to reduce material things to sense-contents. A. J. Ayer, Language, Truth and Logic (1936), preface; Russell and Moore: The Analytical Heritage (1971); SEP “Alfred Jules Ayer”
बर्टराण्ड रसेल › 1872–1970
मारित्ज़ श्लिक
जिनसे प्रभावित
Ayer, sent to Vienna by Ryle, attended meetings of Schlick’s circle (1932–33) and brought its verification principle and rejection of metaphysics to Britain (Language, Truth and Logic, 1936). A. J. Ayer, Language, Truth and Logic (1936); Part of My Life (1977); M. Schlick, “Meaning and Verification”, Philosophical Review 45 (1936); SEP “Alfred Jules Ayer”
साक्ष्य: AI मसौदा
मारित्ज़ श्लिक › 1882–1936
लुडविग विट्गेंश्टाइन
जिनसे प्रभावित
Ayer took from the Tractatus (1921) the view that logical truths are tautologies saying nothing about the world and extended it to mathematics (Language, Truth and Logic, 1936). A. J. Ayer, Language, Truth and Logic (1936); L. Wittgenstein, Logisch-philosophische Abhandlung (1921); SEP “Alfred Jules Ayer”
साक्ष्य: InPhO में भी · InPhO
लुडविग विट्गेंश्टाइन › 1889–1951
रुडोल्फ कार्नैप
जिनसे प्रभावित ✓
Ayer took up Carnap’s elimination of metaphysics by logical analysis of language and his view of philosophy as a department of logic (Language, Truth and Logic, 1936). A. J. Ayer, Language, Truth and Logic (1936); R. Carnap, “Überwindung der Metaphysik durch logische Analyse der Sprache”, Erkenntnis 2 (1932); SEP “Alfred Jules Ayer”
साक्ष्य: Wikidata में भी · Wikidata
रुडोल्फ कार्नैप › 1891–1970
गिल्बर्ट राइल जिनसे पढ़ा
जिनसे पढ़ा ✓
Ryle was Ayer’s tutor at Christ Church, Oxford (1929–32), and suggested that he spend 1932–33 in Vienna with the Vienna Circle, the background to Language, Truth and Logic (1936). A. J. Ayer, Part of My Life (1977)
साक्ष्य: InPhO में भी · InPhO
गिल्बर्ट राइल › 1900–1976
आलोचना
जिनके द्वारा आलोचित 4
कार्ल गुस्ताव हेम्पेल
जिनके द्वारा आलोचित
Hempel argued that Ayer’s verifiability criterion, even as revised in 1946, either admits metaphysics or excludes scientific laws (‘Problems and Changes in the Empiricist Criterion of Meaning’, 1950). C. G. Hempel, “Problems and Changes in the Empiricist Criterion of Meaning”, Revue Internationale de Philosophie 11 (1950), 41–63; A. Church, review of Ayer, Journal of Symbolic Logic 14 (1949)
साक्ष्य: AI मसौदा
कार्ल गुस्ताव हेम्पेल › 1905–1997
जे. एल. ऑस्टिन
जिनके द्वारा आलोचित
Austin attacked the sense-datum theory of Ayer’s Foundations of Empirical Knowledge (1940), above all the argument from illusion (Sense and Sensibilia, lectures published 1962). J. L. Austin, Sense and Sensibilia, ed. G. J. Warnock (1962); A. J. Ayer, The Foundations of Empirical Knowledge (1940); Ayer’s reply: “Has Austin Refuted the Sense-Datum Theory?”, Synthese 17 (1967)
साक्ष्य: AI मसौदा
जे. एल. ऑस्टिन › 1911–1960
विल्फ्रिड सेलर्स
जिनके द्वारा आलोचित
Sellars’s ‘Myth of the Given’ critique targeted sense-datum theories; he examined Ayer’s view of sense-datum talk as ‘another language’ (‘Empiricism and the Philosophy of Mind’, 1956, §§ 8–9). W. Sellars, “Empiricism and the Philosophy of Mind” (1956), part II, §§ 8–9; A. J. Ayer, The Foundations of Empirical Knowledge (1940)
साक्ष्य: AI मसौदा
विल्फ्रिड सेलर्स › 1912–1989
आर. एम. हेयर
जिनके द्वारा आलोचित
Hare objected to emotivist theories like Ayer’s that they cannot tell moral reasoning from persuasion; moral judgements are universalisable prescriptions (The Language of Morals, 1952). R. M. Hare, The Language of Morals (1952), ch. 1; Freedom and Reason (1963); A. J. Ayer, Language, Truth and Logic (1936), ch. VI
साक्ष्य: AI मसौदा
आर. एम. हेयर › 1919–2002
कृतियाँ
तत्त्वमीमांसीय और नैतिक कथन अर्थहीन हैं – भावात्मकतावाद।
मत
Ayer brought the doctrines of the Vienna Circle to the English-speaking world in a clear, provocative form. A statement, he held, is meaningful only if it is either true by definition, as in logic and mathematics, or in principle verifiable by sense experience. By this test metaphysics and theology are neither true nor false but literally nonsense. Ethical judgments such as “stealing is wrong” describe no facts at all; they express feelings of approval or disapproval and seek to evoke them in others – the position known as emotivism. Ayer later softened many of these claims, but his little book became the classic manifesto of logical positivism and a provocation for generations of students.
जीवन और संदर्भ
Ayer was born in London in 1910, studied at Oxford and in 1933 spent several months with the Vienna Circle. At twenty-five he published Language, Truth and Logic, which made him famous overnight. After serving in the Welsh Guards and in intelligence during the war, he taught at University College London and from 1959 at Oxford; he was knighted in 1970.
अन्य प्रमुख कृतियाँ
- Language, Truth and Logic (1936)
- The Foundations of Empirical Knowledge (1940)
- The Problem of Knowledge (1956)
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