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are a practically useful fiction, and that knowledge can therefore only be pragmatically substantiated by the success that is achieved in its application. Religious and metaphysical views, like logic, are not true in an objective sense, since this cannot be established. Instead, the question had to be asked whether it was useful to act "as if" they were true.
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was scathing in his criticism of the book, which he dismissed as an unimportant "foot-note to all existing systems". Michael J. Inwood writes that
Vaihinger's theory "involves familiar, though not necessarily insurmountable, difficulties". He finds it open to criticism on the grounds that it involves
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The book presents an epistemology as well as a practical world and life view. Vaihinger describes human knowledge as erroneous and contradictory and asks how to explain the fact that one can still arrive at the right thing based on these false assumptions. Vaihinger's answer is that the assumptions
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because "it seemed to me to express more convincingly than any other possible title" his view that, "appearance, the consciously-false, plays an enormous part in science, in world-philosophies and in life."
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a covert appeal to a non-pragmatic concept of truth. He also notes that the theory implies that claims about the utility of holding doctrines and even the theory itself are no more than useful fictions.
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in 1924. In 1935, a revised and abbreviated
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Vaihinger begins with an autobiography, discussing the origins of his philosophical ideas. He writes that he chose the title
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The
Philosophy of 'As if': A System of the Theoretical, Practical and Religious Fictions of Mankind
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The
Philosophy of 'As if': A System of the Theoretical, Practical and Religious Fictions of Mankind
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Neurotic Constitution. Outlines of a Comparative Individualistic Psychology and Psychotherapy
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The
Neurotic Constitution. Outlines of a Comparative Individualistic Psychology and Psychotherapy
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were generally dismissive of the work. The philosopher
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