Russell’s Logic as the Essence of Philosophy

14 Sep

Logic as Essence  of Philosophy is a lecture/essay by Bertrand Russell  that breaks all of the principles down to their bare minimums.  Russell does a lot for epistemology when he brings everything down to philosophy only mattering to logic and sense data. In this lecture he makes logic the bare essence of philosophy.

Logic is our rules for making judgments and thoughts and without it, we would not be able to get anything out of what we philosophize. We have observations, and we have a desire to make something out of them. Logicians like Frege establish formally these rules for philosophizing and the boundaries to maintain. Things we do not know about, we aim to define (I will get to what defining is later).

Metaphysics is a branch of philosophy that aims to help us understand the being around us, and what all this actually is. As I have said,  epistemologists and skeptic philosophers discredit and often eliminate metaphysics from existence. This is so for many reasons like we cannot perceive what metaphysics says, or we cannot test for what metaphysics says, or like here, reducing metaphysics to its logical components reduces the logical sentence to mere gibberish.

Russell calls logic the essence of philosophy, because whether it is metaphysics or not, any philosophical relation can be reduced to pure logical sentences. Metaphysics is just discredited among them because before it is reduced, it means even less than the other philosophies.  If I said ‘Socrates is a sycophant’  , I would be saying the same thing logically if I said  ‘ rooter is a beezer’. This is basically what Russell talks about in this essay of his, because anything can mean the same thing logically when it is stripped of all its meaning.

I bring Russell’s essay up for discussion just to lay some foundation in what metaphysics and epistemology do in fact have in common. My aim in my progressing writings is  to shoot down empiricism and positivism in their elimination of metaphysics, and defend metaphysics to its stronghold. Metaphysics and epistemology have this quality in common. A rooter could be either metaphysical or epistemological, but regardless of what a rooter or a beezer means, the logical sentence works. I feel little further need to explain this relation, in that I feel that my readers have a strong understanding and feel for logic without my need to explain it.  I just wanted to state that in regardless of what the sentence talks about,  if it confirms logically, both are the same regardless of what the words’ meanings are.

If theres pink shoes , then theres  fogoters. There are pink shoes, so there must be fogoters. This is a perfectly logical statement, yet we cannot know for sure if this true because we cannot know what fogoters are.  I push this concept so hard because I want to clarify that empiricists and positivists do not discredit metaphysics because of its logic, but because of its definitions. If the definitions known or not work well in the relation with one or more other things, it works great, but a metaphysician could assign a property with the name fogoter and have just created a frivolous philosphy, according to empiricists, Noumena is one thing that works well with logic, but the empiricists and positivists thought noumena was the worst metaphysical concept and means nothing even though it works well when related to other things with logic. I used Russell’s lecture to base my discussion off of, and to lay some foundation for some writings that will be here in the future.

This thought brings me to address the actual defining of  A, B, C, D, fogoters, rooters, and beezers.  It is not until here where metaphysics begins to be discredited and eliminated by the positivists and empiricists.  We can assign a letter like A to the first spot to mean anything, but when we define it, metaphysicians use relations with these undefineds and make properties out of them. For example, Kant defined a principle  X as noumena giving it its proper definition (which if you do not know it, it doesn’t matter for the moment) and noumena defines other things, and the things defined refer to other things as well. Heidegger uses Dasein to define his undefined, with the same thing happening too X as soon as it is defined.  It all works out agreeably until the variables are assigned definitions, and at that point, disputes are had and philosophy divides itself.

One of the bigger problems of metaphysics is that a newly defined term is often needed to be set forth to say what a metaphysician means. Empiricists and positivists dislike this action. After stating what i have said before this point, I want to portray metaphysics as a plethora of definitions that are scattered about, and then I want to further organize that beyond this writing to arrange all of the conflicting metaphysics together like Carnap began to organize the analytic and synthetic definitions.  I want to arrange metaphysics this way because of what a definition of any term causes.

The taking upon the action of defining a term is something that puts you in an infinite  regress of referrals. Lets define the word ‘braggadocio’ to help understand how defining something puts us in an infinite regression. Braggadocio:  empty boasting; bragging. If someone does not know what  bragging means we must define bragging. Bragging: to use boastful language. Now that we know that boasting and bragging are somewhat the same, what is language? Language: a body of words and the systems for their use common to apeople who are of the same community or nation, the same  geographical area, or the same cultural tradition. Okay, so what if we don’t know what words or common means. Then we would define those, and so on, and so forth.

I state that defining things puts us in an infinite regression because this sets the stage for a metaphysical buildup to have a stronghold instead of speculative things based on faith. I want to create a metaphysical buildup just like Carnap did so in an epistemological way. Faith is a great thing to have, but when people ask you your reasoning and you tell them faith, you will be laughed at. I want to find another way of reasoning metaphysical properties. Just like Kant said concerning noumena: “….for we are not entitled to maintain that sensibility is the only possible mode of intuition….”

This was only a preconcerning discussion about my intentions and thoughts. I did however want to root some things in this essay by Russell (even if most of this writing goes beyond what the his lecture actually adresses).

Thanks for the support, and do not get mad if more than half of this lecture was not actually about Bertrand Russell’s philosophy.

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