分析哲学蒯因经验主义的两个教条（TwoDogmasofEmpiricism）..docVIP

Two Dogmas of Empiricism By Willard Van Orman Quine Originally published in The Philosophical Review 60 (1951): 20-43. Reprinted in W.V.O. Quine, From a Logical Point of View (Harvard University Press, 1953; second revised edition 1961), with the following alterations: “The version printed here diverges from the original in footnotes and in other minor respects: §§1 and 6 have been abridged where they encroach on the preceding essay, and §§3-4 have been expanded at points.” Transcribed into hypertext (/quine/quine.html) by Andrew Chrucky, Sept. 12, 1997. Modern empiricism has been conditioned in large part by two dogmas. One is a belief in some fundamental cleavage between truths which are analytic, or grounded in meanings independently of matters of fact and truths which are synthetic, or grounded in fact. The other dogma is reductionism: the belief that each meaningful statement is equivalent to some logical construct upon terms which refer to immediate experience. Both dogmas, I shall argue, are ill founded. One effect of abandoning them is, as we shall see, a blurring of the supposed boundary between speculative metaphysics and natural science. Another effect is a shift toward pragmatism. 1. BACKGROUND FOR ANALYTICITY Kant’s cleavage between analytic and synthetic truths was foreshadowed in Hume’s distinction between relations of ideas and matters of fact, and in Leibniz’s distinction between truths of reason and truths of fact. Leibniz spoke of the truths of reason as true in all possible worlds. Picturesqueness aside, this is to say that the truths of reason are those which could not possibly be false. In the same vein we hear analytic statements defined as statements whose denials are self-contradictory. But this definition has small explanatory value; for the notion of self-contradictoriness, in the quite broad sense needed for this definition of analyticity, stands in exactly the same need of clarification as does the notion of analyticity itself.1