Abstract
Straipsnyje nagrinėjama pozityvizmo vietos filosofijos istorijoje kai kurie aspektai. Pozityvizmo priešai skiriami nuo atstovų tokių filosofijos krypčių kaip marksizmas ar pragmatizmas, kurios, kaip ir pozityvizmas, siekė atstovauti mokslinei filosofijai, siejo socialinį progresą su mokslo pažanga ir buvo veikiau pozityvizmo sąjungininkai nei priešai. Pastarieji neigė, kad filosofijos moksliškumas yra jos neprilygstamos vertės rodiklis. Vieni jų (F. H. Bradley ir R. G. Collingwoodas) tęsė filosofijos (visų pirma klasikinės vokiečių) tradiciją, kiti (F. Nietzschė ir M. Heideggeris) jai oponavo. R. G. Collingwoodas priekaištavo, kad pozityvizmas nesupranta, kokį vaidmenį moksle vaidina absoliučiosios prielaidos ir nesuvokia, kad metafizikos uždavinys ir yra tokių prielaidų nustatymas. F. Nietzsche pozityvizmą laikė silpno žmogaus filosofija, tačiau kartu manė, kad pozityvizmas yra pranašesnis už kitas ligšiolines filosofijas. Heideggeris pozityvizmą laikė šiuolaikinės epochos dvasios išraiška ir kartu specifine metafizikos rūšimi, kuri turi būti įveikta.
Highlights
It seems that many prcscnt-day philosophcrs rcgard positivism as a vcncrable old gentieman whose stormy youth passed away long ago and whosc position has and irrcvocably bcen establishcd
Analysing thc rclation bctween an influential philosophical movcmcnt and other movements is in itsclf an important issuc requiring closc attcntion, yct thc need has reccntly become especially acutc becausc of the sharp post modcrn critique of positivism which, according to many postmodcrnists, is the real cmbodimcnt of the diabolical spirit of modcrnism
Comparing positivism with prcscnt-day postmodcrnism, which differs substantially from the imagc drawn by Jcan-Francois Lyotard and Jean Baudrillard, mcrits its own separate investigation
Summary
It seems that many prcscnt-day philosophcrs rcgard positivism as a vcncrable old gentieman whose stormy youth passed away long ago and whosc position has and irrcvocably bcen establishcd. Collingwood as representatives of the tradition of classical German philosophy and for Nietzsche and Heidegger as the spokesmen for the non-positivist opposition to traditional philosophy. Representing spiritualism and various forms of eclectic metaphysics, they did not regard positivism as a serious philosophy even worthy of a careful critical examination and, likewise, did not encounter ovcrwhelming pressurc to addrcss the issues in which positivists werc intercsted.
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