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A SOURCE-BOOK IN JAINA PHILOSOPHY the instrument of understanding. And he came to the conclusion that categories of understanding can at best explain the phenomenal world. The noumenal can be understood by practical reason. His critique of Pure Reason led to his critique of practical reason and judgement. Hegel gave a dialectic of reason and for him the real, was the rational. Later philosophers like Bradley and Bosanguet built a structure of philosophy which can be called the absolutist philosophy. They rested in the absolute.
But the Humean tendency has been recently revised by the Cambridge philosophers, to the brink of extinction. Widtgenstein's Tractatus discusses the problem of meaning, the nature of logic, facts and proposition and the task of philosophy. He states that all the truths of logic are tautologies and logical proofs are only mechanical devises for recognising the categories. Mathematics consist of equation and the proposition of Mathematics are without sense. The metaphysician talks non-sense in the fullest sense of the word, as he does not understand “the logic of our language". Metaphysical suggestion is like a composition of a new song. We are told that he made no essential change in his attitude towards the aim of philosophy,1 Bertrand Russell writes that the influence the Tractatus made on him "was not wholly good”, and the philosophy of the "philosophical investigations” remains to him completely unintelligible. Logical positivism is the philosophical movement emanating from the “Vieana Circle". Logical positivists explain that they have completely overthrown speculative pbilosophy. Philosophy to them is only logical analysis ; not a theory, but an activity. Its function is analysis, logical classification of concepts, proposition and theories proper to empirical science. Thus philosophy was identified with the logical syntax, the higher level discussion of language and it is
1 Stenius (Eric) : Tractatus - A Critical Exposition of its Main Lires
of Thought, (1960). p. 226. 2 Russell (B): My Philosophical Development (1959), pp. 216-217. 3 Ayer (A. J.) · Language, Truth and Logic, p. 48,
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