By Wolfgang Stegmüller (auth.)
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Extra info for Main Currents in Contemporary German, British, and American Philosophy
Example text
They refer to facts). , in apprehending complicated groups of tones. In his theory of judgment Brentano sets about a task - the critique of language - that in his opinion is inseparable from any genuine philosophizing. It has long been emphasized in philosophy that there is no complete parallel between thought and speech, that the words with which we designate concepts and the sentences in which we express our judgments are often inadequate, ambiguous and susceptible of being misunderstood. Yet again and again our scientific and philosophical thought falls into certain linguistic forms, and we then suppose that something corresponding to these forms must of necessity exist in the domain of ideas.
Philosophers who believe in the existence of abstract or general objects usually point out that without this assumption science would be impossible. For example, the proof that the sum of the angles of a triangle equals two right angles is supposed to hold not only for a triangle drawn on the blackboard or on a piece of paper, but for 'trianglein-general', the 'idea of triangle', the 'triangle-as-such'. Even Aristotle, who in other respects opposed the Platonic Theory of Ideas, did not dispute this argument of Plato's, but merely indicated that it did not justify the autonomy and substantialization of concepts in the Platonic 34 MAIN CURRENTS IN CONTEMPORARY PHILOSOPHY sense.
For then such judgments would have had to be obtained inductively and would therefore possess merely a probability value, which is not the case. But if the basis of synthetic a priori judgments does not lie in the object, then it can lie only in the subject itself. The universal validity and necessity of synthetic judgments a priori therefore rest on the fact that the knowing subject builds or constructs the objects of knowledge in accordance with its own inherent forms of intuition and thought (space and time together with the twelve categories of the understanding, which do not originate from experience).