ISBN: Ostalo
Godina izdanja: .
Jezik: Engleski
Autor: Strani

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Hans Vajhinger je svojom knjigom Die Philosophie des Als-Ob (1922) – slično kao i pre njega Niče putem destrukcije pojma istina – prethodnik kognitivnih konstruktivizama, jer je za njega fikcija predstavljala način na koji se stvarnost ostvaruje kao takva: ideje, koje oblikujemo o stvarnosti, izjednačavamo sa njom samo dok se ne razotkriju kao hipoteze i izmišljotine. ,,Fikcija je integralni deo realnog“, stoji u shvatanju pojavnog sveta, na primer, kao i u primeru horizonta koji ima milijardu varijanti, u zavisnosti od trenutnog položaja svake jedinke na zemaljskoj kugli i `stvarnost` je kataloški pojam, koji zavisi od svake pojedinačne tačke posmatranja ja-ovde-sada; a tih tačaka ima beskrajno mnogo i nijedna nije apsolutni kriterijum stvarnosti...

Hans Vaihinger (German: [hans ˈfaɪɪŋɐ];[2] September 25, 1852 – December 18, 1933) was a German philosopher, best known as a Kant scholar and for his Die Philosophie des Als Ob (The Philosophy of `As if`), published in 1911 although its statement of basic principles had been written more than thirty years earlier.[3][4][5]

In Die Philosophie des Als Ob, Vaihinger argued that human beings can never really know the underlying reality of the world, and that as a result we construct systems of thought and then assume that these match reality: we behave `as if` the world matches our models. In particular, he used examples from the physical sciences, such as protons, electrons, and electromagnetic waves. None of these phenomena has been observed directly, but science pretends that they exist, and uses observations made on these assumptions to create new and better constructs.[3]

Vaihinger acknowledged several precursors, especially Kant,[3]:pp vii-ix, xxiii-xlviii but had been unaware of Jeremy Bentham`s Theory of Fictions until it was brought to his attention by his translator, C. K. Ogden, at the very end of his life.[3]:pp v-vi[6] In the preface to the English edition of his work, Vaihinger expressed his principle of fictionalism: `An idea whose theoretical untruth or incorrectness, and therewith its falsity, is admitted, is not for that reason practically valueless and useless; for such an idea, in spite of its theoretical nullity[,] may have great practical importance.`[3]:p viii Moreover, Vaihinger denied that his philosophy was a form of skepticism because skepticism implies a doubting, whereas in his `as if` philosophy the acceptance of patently false fictions is justified as a pragmatic non-rational solution to problems that have no rational answers.[7]

Fictions in this sense, however, Vaihinger considers to be only `half-fictions or semi-fictions`. Rather, `real fictions` are those that `are not only in contradiction with reality but self-contradictory in themselves; the concept of the atom, for example, or the `Ding an sich`.` However, the two types `are not sharply divided from one another but are connected by transitions. Thought begins with slight initial deviations from reality (half-fictions), and, becoming bolder and bolder, ends by operating with constructs that are not only opposed to the facts but are self-contradictory.`[3]:p 16

This philosophy, though, is wider than just science. One can never be sure that the world will still exist tomorrow, but we usually assume that it does. Alfred Adler, the founder of Individual Psychology, was profoundly influenced by Vaihinger`s theory of useful fictions, incorporating the idea of psychological fictions into his personality construct of a fictional final goal.

Vaihinger’s philosophy of `as if` can be viewed as one of the central premises upon which George Kelly`s personal construct psychology is based. Kelly credited Vaihinger with influencing his theory, especially the idea that our constructions are better viewed as useful hypotheses rather than representations of objective reality. Kelly wrote: `Vaihinger`s `as if` philosophy has value for psychology (...) Vaihinger began to develop a system of philosophy he called the `philosophy of `as if` `. In it he offered a system of thought in which God and reality might best be represented as paradigms. This was not to say that either God or reality was any less certain than anything else in the realm of man’s awareness, but only that all matters confronting man might best be regarded in hypothetical ways`.[8]

Frank Kermode`s The Sense of an Ending (1967) was an early mention of Vaihinger as a useful methodologist of narrativity. He says that `literary fictions belong to Vaihinger’s category of `the consciously false.` They are not subject, like hypotheses, to proof or disconfirmation, only, if they come to lose their operational effectiveness, to neglect.`[9]

Later, James Hillman developed both Vaihinger and Adler`s work with psychological fictions into a core theme of his work Healing Fiction in which he makes one of his more accessible cases for identifying the tendency to literalize, rather than `see through our meanings`, with neurosis and madness.[10]



neokantovci imanuel kant kantova filozofija fikcija stvarnost ideja istina ...