Although Whitehead is reacting primarily to the popularity
of logical positivism during the early part of the century, he also takes to task the presupposition that the method of philosophy should lead to «premises which are severally clear, distinct, and certain; and to erect upon those premises a deductive system of thought» (PR 8).
His own experience as an undergraduate in the
heyday of logical positivism raised serious questions about the possibility of the meaningfulness of moral and religious language.
At the time Whitehead was writing Process and Reality idealist systems were under attack on methodological grounds, first by C. E. Moore as violating the prescriptions of common sense, then by the
school of logical positivism represented chiefly by Schlick, Carnap, and Ayer.
The presentness of the I - Thou relation is also fatal to the
attempt of logical positivism to relegate ethics, religion, and poetry to subjective emotion without real knowledge value.
Heavily influenced by the Enlightenment and the philosophical
tradition of Logical Positivism (the idea that if something is not able to be judged true or false, then we are rationally compelled to ignore it as irrelevant), much of the modern Church has bought into the belief that the truth of Christianity should be treated like any other set of factual claims, and that people of faith can somehow rationally observe ultimate truth with a level of personal detachment and objectivity.
To the extent that many inquiring minds still operate within the implicit
confines of logical positivism, or without any conceptual illumination at all, Whitehead's philosophy has much to offer those who seek clarity on these matters even while mistrusting it.
There was the whole philosophical
movement of logical positivism, which said that if you can't see it, it doesn't exist; now we've seen atoms with electron microscopes.
Rudolf Carnap (one of the
founders of logical positivism) used to quote from Heidegger to illustrate this: «Nihilation is neither an annihilation of what - is, nor does it spring from negation... nothing annihilates itself.»
Rationalism took the
form of logical positivism and now linguistic analysis, while romanticism continued as existentialism, represented by Kierkegaard and Sartre.
Philosophically, such a picture represents a return to the division of labor that marked the
heyday of logical positivism, according to which science deals with matters of fact and religion deals with meaning and values.