A.J. Ayer: A Life

Rating:
Summary: A Biography Superior To Its Subject
Review: "I warned you," Anthony Blanche said to Charles Ryder in Evelyn Waugh's Brideshead Revisited. "I took you out to dinner to warn you of charm. . . Charm is the great English blight. It does not exist outside these damp islands. It spots and kills anything it touches. It kills love; it kills art; I greatly fear, my dear Charles, it has killed you."

Anthony Blanche could have just as well been speaking of A.J. "Freddie" Ayer, for he was to philosophy what Waugh's Charles Ryder was to art: a celebrity more noted for being such rather than for his work, which is found to come up short. Overshadowed in philosophy by Wittgenstein and in both philosophy and celebrity by Russell (who had a unique talent of reinventing himself so as to appear new to each generation), Ayer is mainly known for one work, Language, Truth and Logic, a depressing tome that relegates anything that is not empirically verifiable or true in virtue of linguistic rules as meaningless. Questions of God and metaphysics are lumped in this category.

Despite being overshadowed by Russell and Wittgenstein, Ayer may have had the last laugh, for his influence on philosophy far surpassed theirs. As Rogers notes, Ayer wanted to put an end to philosophy. For Ayer, the only role for philosophy is the logical clarification of the concepts of science, rather than the quest for truth and ultimate reality.

With that stroke of the pen, Ayer succeeded to dealing philosophy a near mortal wound from only which she is now recovering. Ayer took philosophy from the general reader and rarefied it to the world of specialization and academia. Where once philosophers as Hegel, Schopenhauer, McTaggart, Bergson and Russell wrote for an educated public, today philosophers write for other philosophers. Instead of a search for ultimate truths, philosophy has become a series of problems made sterile in the world of academia.

But how could the iconoclastic Ayer accomplish this? The answer is simple: charm. Rogers astutely chronicles Ayer's smooth relationship and movement through the upper classes so often found in the environment of the English university. Ayer grasped quite quickly that if one can't out-think one's opponent, it is just as well to out-entertain him. And for that task Ayer was well suited. He became a sort of celebrity on the BBC, always playing the iconoclastic philosopher, whether debating Frederick Copleston on the existence of God for BBC radio or discussing the nature of knowledge for a televised lecture series. Learning from Russell's mistakes, Ayer eschewed the leftist radicalism that defined the later Russell in favor of a trendy leftist posture that guaranteed entree to the moneyed classes that dominated England and America.

Bur the real delight in Rogers's book comes when he describes not A.J. Ayer, thinker, but "Freddie" Ayer, hedonist, filling in what Freddie does not tell us in two volumes of autobiography. Unilke Alfred Jules, the Thinker, Freddie the Fop thought with a different organ, judging from his marriages and numerous affairs, sometimes seeing two or more women at the same time. There is a strange hilarity is seeing one of England's foremost practitioners of rationality being such a slave to his libido when not on duty. And Rogers does a first-rate job interlocking the two into a seamless whole, knowing when to switch gears and keep the reader's interest on the page.

The funniest passage in the book is the confrontation between Ayer and one Mike Tyson (yes, that Mike Tyson) who shanghaied a young Naomi Campbell into a spare bedroom during the course of a posh party with something other than debate on his mind. How does it turn out? I leave it to you to find out the power and limits of charm.

Rating:
Summary: A Biography Superior To Its Subject
Review: "I warned you," Anthony Blanche said to Charles Ryder in Evelyn Waugh's Brideshead Revisited. "I took you out to dinner to warn you of charm. . . Charm is the great English blight. It does not exist outside these damp islands. It spots and kills anything it touches. It kills love; it kills art; I greatly fear, my dear Charles, it has killed you."

Anthony Blanche could have just as well been speaking of A.J. "Freddie" Ayer, for he was to philosophy what Waugh's Charles Ryder was to art: a celebrity more noted for being such rather than for his work, which is found to come up short. Overshadowed in philosophy by Wittgenstein and in both philosophy and celebrity by Russell (who had a unique talent of reinventing himself so as to appear new to each generation), Ayer is mainly known for one work, Language, Truth and Logic, a depressing tome that relegates anything that is not empirically verifiable or true in virtue of linguistic rules as meaningless. Questions of God and metaphysics are lumped in this category.

Despite being overshadowed by Russell and Wittgenstein, Ayer may have had the last laugh, for his influence on philosophy far surpassed theirs. As Rogers notes, Ayer wanted to put an end to philosophy. For Ayer, the only role for philosophy is the logical clarification of the concepts of science, rather than the quest for truth and ultimate reality.

With that stroke of the pen, Ayer succeeded to dealing philosophy a near mortal wound from only which she is now recovering. Ayer took philosophy from the general reader and rarefied it to the world of specialization and academia. Where once philosophers as Hegel, Schopenhauer, McTaggart, Bergson and Russell wrote for an educated public, today philosophers write for other philosophers. Instead of a search for ultimate truths, philosophy has become a series of problems made sterile in the world of academia.

But how could the iconoclastic Ayer accomplish this? The answer is simple: charm. Rogers astutely chronicles Ayer's smooth relationship and movement through the upper classes so often found in the environment of the English university. Ayer grasped quite quickly that if one can't out-think one's opponent, it is just as well to out-entertain him. And for that task Ayer was well suited. He became a sort of celebrity on the BBC, always playing the iconoclastic philosopher, whether debating Frederick Copleston on the existence of God for BBC radio or discussing the nature of knowledge for a televised lecture series. Learning from Russell's mistakes, Ayer eschewed the leftist radicalism that defined the later Russell in favor of a trendy leftist posture that guaranteed entree to the moneyed classes that dominated England and America.

Bur the real delight in Rogers's book comes when he describes not A.J. Ayer, thinker, but "Freddie" Ayer, hedonist, filling in what Freddie does not tell us in two volumes of autobiography. Unilke Alfred Jules, the Thinker, Freddie the Fop thought with a different organ, judging from his marriages and numerous affairs, sometimes seeing two or more women at the same time. There is a strange hilarity is seeing one of England's foremost practitioners of rationality being such a slave to his libido when not on duty. And Rogers does a first-rate job interlocking the two into a seamless whole, knowing when to switch gears and keep the reader's interest on the page.

The funniest passage in the book is the confrontation between Ayer and one Mike Tyson (yes, that Mike Tyson) who shanghaied a young Naomi Campbell into a spare bedroom during the course of a posh party with something other than debate on his mind. How does it turn out? I leave it to you to find out the power and limits of charm.

Rating:
Summary: Why Was The Mediocre Ayer Taken So Seriously ?
Review: A.J. Ayer was a second rate thinker not worthy of serious consideration. Unfortunately, many do not agree with my assessment of Ayer's ideas and his ill earned fame and influence persists even in this century. One may prefer to ignore Ayer, but pragmatically this is not wise. Ben Roger's splendid book does much to assist us to learn more about Ayer and those who worship the ground he walked on. Ayer is a quintessential example of how a highly rewarding career can be built upon deliberate iconoclasm and trendiness. Pseudo intellectualism is often warmly received by the Left leaning members of Great Britain's university milieu. In such a dilettante environment, one's ability to shock and entertain is valued far more than true intellectual brilliance. The author spends significant time dealing with Ayer's relationships with members of England's upper crust. This class of people psychologically eviscerated by self doubts and low self esteem are perfect cannon fodder for Ayer's pernicious charm.

Ayer gravitated towards a personal philosophy that served to rationalize away his faults and mistreatment of other human beings. The central premise of Ayer's so called philosophy (which is actually an anti-philosophy) is that only phenomena that can be ascertained within the severely limited parameters of Logical Positivism merit our attention. Thus, nothing is worthy of valid interest that cannot be empirically verified. Questions concerning love, God, values, evil, the possibility of life after death, are to be relegated to the dust bin of history. The very underpinnings of a viable social order are inevitably threatened by the tacit conclusion of Ayer's thoughts. Ayer was a charlatan who seduced his adoring faithful into embracing a way of looking at matters that legitimately belong to the realm of the hard sciences. Unfortunately, this approach fails miserably when addressing the unavoidable existential issues of human life.

I suspect that I'm encouraging people to read Ben Roger's book for reasons that will not entirely thrill the author. Roger almost certainly doesn't share my caustic appraisal of Ayer. That, however, is Roger's problem and not mine. We should read Roger's book to learn from the past so not to fall prey to similar nonsense in the future. Karl Popper, an ardent foe of Ayer's central beliefs deserves your rapt devotion. Popper is truly a giant for all time, and scathingly took Ayer and his ilk to task. I also whole heartily encourage the reader to obtain a copy of the recently released --The Abolition of Britain--by Peter Hitchens. Another work , --The Intellectuals--by Paul Johnson, takes an insightful look at other high profile individuals who have also done much damage to civilization. Johnson whole thesis revolves around the absurdity of pretending that one's personal behavior does not influence their intellectual life.

Rating:
Summary: The Oxbridge circus
Review: A.J. Ayer,whose book "Language,Truth,and Logic" introduced logical positivism to the English-speaking world, and which has become and remains a classic of philosophy, finally gets the biography he has long deserved. Ben Rogers,a philosophically-trained journalist, does a fine job of not only giving the details of Ayer's life,but of explicating his philosophy,as well as criticisms of it. The Oxbridge and London milieu in which Ayer moved is wittily and affectionately portrayed, so that we get to meet characters on the order of Wittgenstein,Ryle,Russell,and other dons and eccentrics. Ayer,after the success of Language,Truth and Logic,was once asked what came next, and he replied "Nothing comes next. Philosophy is over." An anecdote like this gives one both the flavor of the enfant terrible that was the young A.J. Ayer,as well as that of this interesting book. For an academic philosopher,Ayer had a surprisingly interesting life,and for those who want to discover its details this biography is highly recommended, to be placed along side Monk's Wittgenstein.

Rating:
Summary: A fuller view
Review: Excellent! A very enjoyable read about a man I've heard disparaged more often than most in 20th century philosophy. While it's true Ayer's work seems to be fairly derivative, and still extremely influential, he was restating a vein of British philosophy that I for one feel pretty favorable about. On reading his life story, I find that Ayer did more than I knew to bring the anti-metaphysical views of his hero Hume to the public, the academy, and a large and interesting slice of cultural limelights. Sure, his flaws were many and glaring, and you'll find a clear cataloging of his vices in these reviews as well as the book itself. What was surprising to me was to read of his many less reported virtues, including an aversion to discipleship, an agile interest in philosophical developments throughout the world, courage in the face of wooly-headed public theism, and a valiant record of worthwhile public service (a rarity in the history of PHI giants). While Wittgenstein romantically isolated himself wringing his hands in the service of a semi-secular priesthood, Ayer made real gains in reforming British adoption, schooling, and discrimination against homosexuals.

And this points to what makes this book far more interesting to read than the lives of most British philosophers - He actually lived a life worth reading about! Hardly a famous cultural figure lived through post-war Britain without having dinner with Ayer. He even lectured the Kennedy family! For Ayer, philosophy and life were separate affairs for the most part (and of affairs you'll read plenty). He firmly believed that when one began to speak beyond the realms of empirical evidence, one risked speaking nothing but nonsense, and to his credit he seemed to mostly avoid the temptation. In my humble opinion, that is good for philosophy, bad for your fan club.

I for one gained from reading this book. While I don't see Ayer as a member of heroic pantheon to be emulated, I do have a new respect for this most "sensible" public intellectual.

Rating:
Summary: A fuller view
Review: Excellent! A very enjoyable read about a man I've heard disparaged more often than most in 20th century philosophy. While it's true Ayer's work seems to be fairly derivative, and still extremely influential, he was restating a vein of British philosophy that I for one feel pretty favorable about. On reading his life story, I find that Ayer did more than I knew to bring the anti-metaphysical views of his hero Hume to the public, the academy, and a large and interesting slice of cultural limelights. Sure, his flaws were many and glaring, and you'll find a clear cataloging of his vices in these reviews as well as the book itself. What was surprising to me was to read of his many less reported virtues, including an aversion to discipleship, an agile interest in philosophical developments throughout the world, courage in the face of wooly-headed public theism, and a valiant record of worthwhile public service (a rarity in the history of PHI giants). While Wittgenstein romantically isolated himself wringing his hands in the service of a semi-secular priesthood, Ayer made real gains in reforming British adoption, schooling, and discrimination against homosexuals.

And this points to what makes this book far more interesting to read than the lives of most British philosophers - He actually lived a life worth reading about! Hardly a famous cultural figure lived through post-war Britain without having dinner with Ayer. He even lectured the Kennedy family! For Ayer, philosophy and life were separate affairs for the most part (and of affairs you'll read plenty). He firmly believed that when one began to speak beyond the realms of empirical evidence, one risked speaking nothing but nonsense, and to his credit he seemed to mostly avoid the temptation. In my humble opinion, that is good for philosophy, bad for your fan club.

I for one gained from reading this book. While I don't see Ayer as a member of heroic pantheon to be emulated, I do have a new respect for this most "sensible" public intellectual.