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Journal articles on the topic 'Ludwig Wittgenstein s Philosophy'

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Published: 4 June 2021

Last updated: 2 February 2022

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1

HELLMANN, GUNTHER. "Theorising praxis and practice(s). Notes on Silviya Lechner’s and Mervyn Frost’s Practice Theory and International Relations." Global Constitutionalism 9, no. 1 (March 2020): 158–68. http://dx.doi.org/10.1017/s204538171900042x.

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Abstract:Silviya Lechner’s and Mervyn Frost’s book Practice Theory and International Relations offers a new approach to theorise international relations in terms of ‘practices’. It is a welcome contribution to an intensifying debate about ‘praxis’, ‘practice’ and ‘practices’ because Lechner and Frost actually engage key authors of praxis, such as Ludwig Wittgenstein, who, in IR, have often only been referenced in passing. While the rediscovery of Wittgenstein as praxis theorist is welcome, the reading of his approach to praxis is irritating because ‘internalism’ and ‘descriptivism’ – two concepts which Lechner and Frost highlight as central in both Wittgenstein’s work and their new practice theory – are interpreted in ways which are difficult to reconcile with Wittgenstein’s late philosophy. This critique offers a different reading of Wittgenstein’s approach to praxis and argues that such an alternative reading opens up an understanding of praxis which, if adopted more widely, would also free IR theorising from self-imposed strictures.

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2

Cabanis, M., and M. Gahr. "Die psychiatrische Diagnostik im Kontext von Ludwig Wittgensteins Sprachphilosophie." Nervenheilkunde 32, no. 08 (August 2013): 543–51. http://dx.doi.org/10.1055/s-0038-1628535.

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ZusammenfassungDie Sprache erfüllt im Rahmen der psychiatrischen Diagnostik vielfältige Funktionen, zu denen neben der Dokumentation des psychopathologischen Befundes auch die intersubjektive Vermittlung subjektiven Erlebens gehört. Bei der Beschreibung subjektiver Erlebnisse spielt das psychologische Vokabular (PV) eine wichtige methodologische Rolle. Es ist deshalb wichtig, sich im psychiatrischen Bereich über die Bedeutung des PV Klarheit zu verschaffen. Schwierigkeiten ergeben sich, wenn die Bedeutung von Wörtern wie Angst, Stimmung oder Denken in der Bezeichnung “privater Episoden” gesehen wird. Ludwig Wittgenstein entwickelt in den “Philosophischen Untersuchungen” eine Gebrauchstheorie der Sprache, nach der die Bedeutung von Wörtern grundsätzlich in ihrem konkreten praktischen Gebrauch bzw. den Regeln liegt, welche die jeweiligen Verwendungsmöglichkeiten des Wortes leiten. Da demnach auch die Bedeutung von PV in dessen jeweiligem Gebrauch liegt, ist die korrekte Verwendung an objektivierbaren Kriterien des menschlichen Verhaltens zu orientieren. Die Übersichtsarbeit stellt Wittgensteins Philosophie der Psychologie und späte Sprachphilosophie dar und diskutiert diese im Kontext der psychiatrischen Diagnostik.

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3

Saidel, Matías Leandro. "Form(s)-of-life: agamben's reading of Wittgenstein and the potential uses of a notion." Trans/Form/Ação 37, no. 1 (April 2014): 163–86. http://dx.doi.org/10.1590/s0101-31732014000100009.

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Giorgio Agamben and Ludwig Wittgenstein seem to have very little in common: the former is concerned with traditional ontological issues while the latter was interested in logics and ordinary language, avoiding metaphysical issues as something we cannot speak about. However, both share a crucial notion for their philosophical projects: form of life. In this paper, I try to show that, despite their different approaches and goals, form of life is for both a crucial notion for thinking ethics and life in-common. Addressing human existence in its constitutive relation to language, this notion deconstructs traditional dichotomies like bios and zoé, the cultural and the biological, enabling both authors to think of a life which cannot be separated from its forms, recognizing the commonality of logos as the specific trait of human existence. Through an analogical reading between both theoretical frameworks, I suggest that the notion of form-of-life, elaborated by Wittgenstein to address human production of meaning, becomes the key notion in Agamben's affirmative thinking since it enables us to consider the common ontologically in its relation to Human potentialities and to foresee a new, common use of the world and ourselves.

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4

Poisson, Céline. "Architecture et continuité : Loos, Wittgenstein, Peirce." Recherches sémiotiques 30, no. 1-2-3 (July 15, 2014): 165–78. http://dx.doi.org/10.7202/1025931ar.

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En me référant aux philosophes Charles S. Peirce et Ludwig Wittgenstein et à l’architecte Adolf Loos, je me propose de questionner le processus de création en architecture et en design dans l’esprit d’un souci de conservation et de continuité entre conception, fabrication et usage. La vue d’ensemble nécessaire à l’architecte, au designer ou à l’artisan d’expérience n’est nullement une pure construction de l’esprit. Il s’agit bien plutôt d’une pure présence de l’esprit à la réalité. Trouver la juste proposition architecturale pourrait, à bien des égards, ressembler à trouver le mot juste : une série d’essais, d’erreurs, d’idées et de propositions comparées entre elles. Un travail de la pensée qui rappelle le travail de l’artisan.

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5

Seneviratne, Rohana. "Bhartṛhari and Wittgenstein on Grammar: A Few Observations." IRA International Journal of Education and Multidisciplinary Studies 15, no. 4 (September 24, 2019): 129. http://dx.doi.org/10.21013/jems.v15.n4.p4.

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Irrespective of spatiotemporal limitations of the world's intellectual history, discussions on the language have attracted considerable attention of philosophers, linguists, and even the public. The topics of such discussions have also included the meaning, nature or function/s, and necessity of grammar while diverse arguments have been raised both in support and against even its ontic presence. Among the philosophers from all ages who attempted to analyze the foundation of those arguments, i.e. the common notion that grammar is prescriptive and fruit of pedagogical instructions, Bhartṛhari(c. 450 - 510 C.E.) stands significant because of the richness and legitimacy of his arguments at such an early age of history. More than a millennium later, Ludwig Wittgenstein as a highly influential philosopher from the last century shows some relationship with Bhartrhari in (re)confirming that our common construal of grammar cannot be valid because of its non-prescriptive nature. While attempting to examine the ways in which Bhartṛhari and Wittgenstein have interpreted grammar, this paper succinctly investigates each philosopher approaches towards the language in use.

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6

Nubiola, Jaime. "La búsqueda de la verdad en la tradición pragmatista." Tópicos. Revista de Filosofía de Santa Fe, no. 8-9 (June 10, 2018): 183–96. http://dx.doi.org/10.14409/topicos.v0i8-9.7412.

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La consideración de la verdad como objeto de la búsqueda científica y vital es posiblemente la manera más adecuada para comprender la tradición pragmatista. Frente al diagnóstico postmoderno de Rorty que aboga por la disolución de la filosofía en la literatura, en la conversación general de la humanidad y frente al fundacionalismo cientista de los herederos del Círculo de Viena en este trabajo se defiende un camino intermedio, con pretensiones más modestas, pero que por estar anclado en la experiencia personal de cada uno y en la experiencia colectiva de la especie humana, afronta mejor el reto de dar razón del progreso histórico de la verdad, el reto de comprender el sentido del crecimiento de los saberes y el proceso de generación de nuevos conocimientos. Se trata de la tradición pragmatista que hunde sus raíces en el pensamiento de Charles S. Peirce, cobra vigor en nuestro siglo con las reflexiones de Ludwig Wittgenstein y adquiere su mayor desarrollo en autores contemporáneos como Hilary Putnam y Susan Haack. AbstractThe consideration of the truth as object of the scientific and vital search is possibly the most adequate way to understand the pragmatist tradition. As opposed to the Rorty's postmodern diagnosis that pleads for the dissolution of the philosophy in the literature or in the general conversation of the humanity; as opposed to the scientist foundation of the inheritors of the Circle of Vienna, in this work an intermediate way with more modest pretensions is presented. Being anchored in the personal experience and in the collective experience of the human, it faced better the challenge of giving reason to the historical progress of the truth and the challenge of understanding the sense of the growth and the generation process of new knowledge. The pragmatist tradition which sinks its roots in Charles's S. Peirce's thought, increases vigor in our century with Ludwig Wittgenstein's reflections and acquires its major development in contemporary authors such as Hilary Putnam and Susan Haack.

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7

Walker, Margaret Urban. "Ludwig Wittgenstein." International Philosophical Quarterly 33, no. 3 (1993): 370–71. http://dx.doi.org/10.5840/ipq199333329.

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8

Kerr, Fergus. "Ludwig Wittgenstein." International Philosophical Quarterly 38, no. 3 (1998): 327–29. http://dx.doi.org/10.5840/ipq199838333.

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9

Harré, Rom. "Ludwig Wittgenstein." International Studies in Philosophy 26, no. 1 (1994): 126–27. http://dx.doi.org/10.5840/intstudphil199426151.

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10

Kostina, S. A. "Ludwig Wittgenstein, professor og philosophy." Alma mater. Vestnik Vysshey Shkoly, no. 6 (June 2017): 34–38. http://dx.doi.org/10.20339/am.06-17.034.

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11

Wijdeveld, Paul. "Ludwig Wittgenstein, Architect." Journal of Aesthetics and Art Criticism 53, no. 4 (1995): 451. http://dx.doi.org/10.2307/430995.

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12

Perloff, M. "Ludwig Wittgenstein, Architect." Common Knowledge 8, no. 3 (October 1, 2002): 549. http://dx.doi.org/10.1215/0961754x-8-3-549.

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13

McClendon, James Wm, and Brad J. Kallenberg. "Ludwig Wittgenstein: A Christian in Philosophy." Scottish Journal of Theology 51, no. 2 (May 1998): 131–61. http://dx.doi.org/10.1017/s0036930600050109.

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Norman Malcolm, whose Memoir is an important primary source for the life of his teacher, wrote just before his own death a second brief work, Wittgenstein: A Religious Point of View?, that provides extended evidence of Wittgenstein's enduring Christian commitment. Yet Malcolm could see nothing more than analogies between his religious attitude on the one hand and his attitude to philosophical questions on the other. William Warren Bartley, III, a philosopher interested in biography, placed more stock in his own long-distance psychoanalysis of two of Wittgenstein's reported dreams than he did in the concrete Christian particularity of a life that he correctly labeled an amalgam of ‘ethical activity and practical philosophy’. James C. Edwards acknowledged his subject's imitatio Christi and ‘religious sensibility’ but reduced these to a generic ethics, oddly suppressing Wittgenstein's own standard Christian terminology—barely noting that he read the Christian Gospels, was converted to follow the way of Jesus, and (with some eccentricity) lived a faithful Christian life and died a Christian death. What would it be, then, to take a more fully integrated view of Wittgenstein's life and work—to consider him as a Christian in philosophy?

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14

Nikiforov, Alexander L. "Ludwig Wittgenstein and Logical Positivism." Epistemology & Philosophy of Science 58, no. 1 (2021): 22–30. http://dx.doi.org/10.5840/eps20215813.

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The article examines the question of whether L. Wittgenstein's Tractatus Logico-Philosophicus had any influence on the formation and development of logical positivism. It is shown that the members of the Vienna Circle were familiar with the Tractatus, but practically did not accept anything from its content. Wittgenstein's reasoning about the world, about facts, about the structure of fact were rejected by them as a bad metaphysics, with which they fought. The denial of causality and the deprivation of the meaning of scientific laws could not be accepted by representatives of logical positivism, whose main task was the logical analysis of the language of science in order to cleanse it of metaphysical concepts and build a unified science on a solid empirical foundation. If the members of the Vienna Circle were even familiar with Wittgenstein’s Tractatus, then representatives of the Berlin Group, the Lvov-Warsaw School, the Uppsala School and supporters of logical positivism in other countries hardly heard of it. This leads to the conclusion that Wittgenstein's Tractatus did not have any impact on the logical positivism.

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15

Janik, Allan, and Christian Paul Berger. "GOTTLOB FREGE: BRIEFE AN LUDWIG WITTGENSTEIN." Grazer Philosophische studien 33, no. 1 (August 13, 1989): 5–33. http://dx.doi.org/10.1163/18756735-90000388.

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16

Monteil, Ariane. "Ludwig Wittgenstein, un juif sans qualit�s�?" Le Genre humain N�56-57, no. 1 (2016): 575. http://dx.doi.org/10.3917/lgh.056.0575.

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17

Zakharchenko, M. "Critical reception of Ludwig Wittgenstein"s ideas." Гуманітарні студії, Вип. 14 (2012): 37–42.

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18

Barnett, William E., Brian McGuinness, and Ray Monk. "Wittgenstein: A Life. Young Ludwig 1889-1921." Philosophical Review 101, no. 3 (July 1992): 651. http://dx.doi.org/10.2307/2186069.

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19

Kitching, Gavin. "No such thing as society: Thatcher, Wittgenstein and the philosophy of social science." Economic and Labour Relations Review 31, no. 4 (October 7, 2020): 565–83. http://dx.doi.org/10.1177/1035304620961586.

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This article argues that society is not a thing. It is abbreviated and adapted with permission from a public lecture, titled There Is No Such Thing as Society: Margaret Thatcher, Ludwig Wittgenstein and the Philosophy of Social Science. The original was presented by Gavin Kitching to the Cuadernos de la Catedra Ludwig Wittgenstein at Universidad Veracruzana, Mexico, in March 2019. JEL codes: A12, A13, B0

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20

Incandela, Joseph M. "The Appropriation of Wittgenstein's Work By Philosophers of Religion: Towards A Re–Evaluation and an End." Religious Studies 21, no. 4 (December 1985): 457–74. http://dx.doi.org/10.1017/s0034412500017698.

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There is no more light in a genius than in any other honest man – but he has a particular kind of lens to concentrate this light into a burning point (Ludwig Wittgenstein, Vermischte Bemerkungen).The hell–fire of life consumes only the select among men. The rest stand in front of it, warming their hands (Erich Heller, ‘Ludwig Wittgenstein: Unphilosophical Notes’).

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21

Rozema, David. ""Tractatus Logico-Philosophicus": A "Poem" by Ludwig Wittgenstein." Journal of the History of Ideas 63, no. 2 (April 2002): 345. http://dx.doi.org/10.2307/3654201.

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22

Rozema, David. "Tractatus Logico-Philosophicus : A "Poem" by Ludwig Wittgenstein." Journal of the History of Ideas 63, no. 2 (2002): 345–63. http://dx.doi.org/10.1353/jhi.2002.0017.

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23

Koval, Oxana A., and Ekaterina B. Kriukova. "Ludwig Wittgenstein As a Fictional Character. Part I." Voprosy Filosofii, no. 3 (2021): 196–207. http://dx.doi.org/10.21146/0042-8744-2021-3-196-207.

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In these latter days, there is a clear tendency towards convergence in the complex relationship between the two language practices – fiction and philosophy. On the one hand, philosophy increasingly turns to the interpretation of important literary texts. On the other hand, literature responds to the challenges of modern thought. This paper focuses on the creative heritage and personality of Ludwig Wittgenstein, the main initiator of “linguistic turn”, from the point of view not of philosophical, but of literary reception. The art of the word in the 20th century was strongly charged due to the language problems. That is why it could not pass over in silence the philosopher, who showed that language activity is one of the fundamental factors in understanding the world. Different authors, such as Terry Eagleton, Bruce Duffy, Winfried G. Sebald, Umberto Eco, Edgar Lawrence Doctorow, Arkadii Dragomoshchenko, brought out in their works – directly or indirectly – a character undoubtedly similar to Wittgenstein. Eventually, the combination of different aspects creates an integral portrait of the Austrian thinker, representing an adequate alternative to philosophical approaches. The fictitious space of literature allows us to show something that philosophy is unable to say – because of its disciplinary limits and its need to stay inside the facts and laws of logic. This confirms the well-known thesis of “Tractatus Logico-Philosophicus”: “What can be shown, cannot be said” (4.1212).

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Kopytko, Roman. "Philosophy and pragmatics: A language-game with Ludwig Wittgenstein." Journal of Pragmatics 39, no. 5 (May 2007): 792–812. http://dx.doi.org/10.1016/j.pragma.2006.04.011.

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25

Idjakpo, Onos Godwin, and Peter O. O. Ottuh. "LUDWIG WITTGENSTEIN: TOWARDS A MEANINGFUL TALK ABOUT RELIGION." PREDESTINATION: Journal of Society and Culture 1, no. 2 (December 31, 2020): 51. http://dx.doi.org/10.26858/prd.v1i2.17946.

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Wittgenstein’s profound thought had rich implications regarding religious belief and religion. In his early philosophy, silence occupies a central place to articulate what is beyond the boundary of language. Silence overcomes the limits of human language. In Wittgenstein’s later philosophy, religious language and different religious languages are legitimized by the multiple uses of language. An evaluation of his linguistic philosophy and its application in religious belief reveals that despite the limitations of his philosophy, Wittgenstein has enriched the contemporary philosophy of religion. This paper discusses the meaningful talk about religion, religious speech acts and religious rituals with Wittgenstein’s later understanding of the religious domain. Though Wittgenstein was not a religious man, he saw things from a religious point of view. His insight on religious belief can be seen from different perspectives. From a pragmatic perspective, religious language is very much tied up with the form of life. It emerges from the everyday shared practices of the community of believers.

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26

Frege, Gottlob, Allan Janik, and Christian Paul Berger. "Briefe an Ludwig Wittgenstein aus den Jahren 1914-1920." Grazer Philosophische Studien 33 (1989): 5–33. http://dx.doi.org/10.5840/gps198933/3430.

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Brożyński, Adam Mateusz. "Philosophy as Collecting Reminders." Philosophical Discourses 1 (2019): 303–10. http://dx.doi.org/10.16926/pd.2019.01.17.

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The autor undertakes reflection on philosophy in context of Ludwig Wittgenstein statement that “the work of the philosopher consists in assembling reminders for a particular purpose”. He points out that it is a kind of activity that is specific for human beings and has a moral dimension.

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28

Coliva, Annalisa. "What Do Philosophers Do? Maddy, Moore and Wittgenstein." International Journal for the Study of Skepticism 8, no. 3 (September 21, 2018): 198–207. http://dx.doi.org/10.1163/22105700-20181341.

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The paper discusses and presents an alternative interpretation to Penelope Maddy’s reading of G.E. Moore’s and Ludwig Wittgenstein’s anti-skeptical strategies as proposed in her book What Do Philosophers Do? Skepticism and the Practice of Philosophy. It connects this discussion with the methodological claims Maddy puts forward and offers an alternative to her therapeutic reading of Wittgenstein’s On Certainty.

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29

Astakhov, Oleg, and Oksana Rtischeva. "Language reflection of the World in philosophy of Ludwig Wittgenstein." Ideas and Ideals 1, no. 1 (March 15, 2018): 132–41. http://dx.doi.org/10.17212/2075-0862-2018-1.1-132-141.

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30

Mora, Jose Ferrater. "Review: Brian McGuinness, Wittgenstein: A Life. Young Ludwig 1889-1921." Journal of Symbolic Logic 56, no. 3 (September 1991): 1104–5. http://dx.doi.org/10.2178/jsl/1183743768.

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31

Munro, Vanessa E. "Resemblances of identity: Ludwig Wittgenstein and contemporary feminist legal theory." Res Publica 12, no. 2 (July 5, 2006): 137–62. http://dx.doi.org/10.1007/s11158-006-9000-0.

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Rowe, M. W. "Wittgenstein′s Romantic Inheritance." Philosophy 69, no. 269 (July 1994): 327–51. http://dx.doi.org/10.1017/s0031819100047070.

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A number of writers have noted affinities between the form and style of Wittgenstein′s Philosophical Investigations and the Christian confessional tradition.1,2 In this paper, however, If the Christian tradition, than of the Christian inheritance refracted through, and secularized by, German Romanticism. I shall argue that Wittgenstein′s work is less a direct continuation on this context, not only do many of the features of the Investigations which seem eccentric or wilful become naturalized, but light is also thrown on Wittgenstein′s claim that the twentieth and late nineteenth century play no part in his spiritual makeup, and that his ‘cultural ideal’ derives from ‘Schumann′s time.’3

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Valle, Bortolo. "LUDWIG WITTGENSTEIN: SOBRE O TRATAMENTO DOS CONCEITOS PSICOLÓGICOS." Revista de Filosofia Aurora 21, no. 29 (May 4, 2009): 383. http://dx.doi.org/10.7213/rfa.v21i29.2596.

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Nos Bemerkungen über die Philosophie der Psycologie – Remarks on the Philosophy of Psychology (BPPI) escritos entre 1947-1948, Wittgenstein expõe o que ele mesmo chama de “plano para o tratamento dos conceitos psicológicos” (Plan zur Behandlung der psychologischen Begriffe). Destacar os elementos que fazem a caracterização de tal plano significa, também, perceber por extensão de que modo o filósofo compreende a Psicologia. Indicaremos neste trabalho as peculiaridades da indagação wittgensteiniana sobre os conceitos psicológicos e ressaltaremos que a intenção do autor ao descrever o uso dos termos psicológicos difere daquilo que se pode considerar como uma ‘descrição’ usual dos eventos psicológicos tal como frequentemente é feito Psicologia com pretensões científicas.

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Havercroft, Jonathan. "Skinner, Wittgenstein and Historical Method." Paragraph 34, no. 3 (November 2011): 371–87. http://dx.doi.org/10.3366/para.2011.0031.

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In a recent criticism of Quentin Skinner's historical method Peter Steinberger has drawn upon linguistic analytic philosophy to argue that intellectual history should focus on the reconstruction of logical propositions rather than the contextualization of author's statements. This essay will argue that Steinberger reproduces many of the same types of methodological problems that prompted Skinner's initial critique of intellectual history in the 1960s. I will draw upon the linguistic philosophy of Ludwig Wittgenstein to demonstrate that Steinberger's conception of intellectual history as the reconstruction of the logical content of statements fundamentally misunderstands what political philosophy is – and by extension the methods of historical interpretation.

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Wilke, Andrea. "How to Read the Tractatus: Traditionally, Resolutely, or Iconologically?" SATS 16, no. 1 (January 1, 2015): 1–26. http://dx.doi.org/10.1515/sats-2014-0016.

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36

Sparti, Davide. "Let Us Be Human: Primo Levi and Ludwig Wittgenstein." Philosophy and Literature 29, no. 2 (2005): 444–59. http://dx.doi.org/10.1353/phl.2005.0036.

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37

Kryukova, Ekaterina B. "Literature and Philosophy: Two Ways of Organising Language Universe." Observatory of Culture, no. 5 (October 28, 2014): 4–9. http://dx.doi.org/10.25281/2072-3156-2014-0-5-4-9.

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Addresses literature and philosophy as language practices, which are close but not identical as concerns their structural organisation and essentially differ from other types of discourse. They are compared by the analogy to distinction drawn, according Ludwig Wittgenstein, between saying and showing, the two functions of language statement.

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38

Bolender, John. "A forma lógica da linguagem religiosa e ética." Trans/Form/Ação 41, no. 4 (December 2018): 155–76. http://dx.doi.org/10.1590/0101-3173.2018.v41n4.09.p155.

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Resumo: Ludwig Wittgenstein tentou desenvolver, desde 1929, uma abordagem à filosofia da lógica em termos de escalas de medição. Embora mostrasse grande sensibilidade a diversos tipos de escalas, Wittgenstein não estava bem posicionado para fazer seu projeto render frutos, porque a teoria das medidas não começou a fazer avanços significativos antes do final da década de 1940, e continuou desfrutando de um progresso relevante, até os anos 80. Não obstante, nas suas obras e palestras dos anos 30, Wittgenstein fez diversas tentativas de entender a lógica, ou a “gramática” da linguagem religiosa e ética relativa à medição. Este artigo é uma tentativa de desenvolver algumas dessas ideias que ocorreram a Wittgenstein, na sua fase intermediária, dentro do contexto da evolução posterior da teoria da medição. Especificamente, defende-se que as linguagens religiosa e ética são formas extremas de medição, não empíricas nem fatuais. Elas representam o caso-limite da medição.

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39

Ashaduzaman, Muhammad. "Wittgenstein's Philosophy of Language: an Introduction." Dhaka University Journal of Linguistics 2, no. 4 (January 18, 2011): 147–59. http://dx.doi.org/10.3329/dujl.v2i4.6904.

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The reputation of Ludwig Wittgenstein, one of the most influential philosophers of the nineteenth century is based on his studies of analytical philosophy, especially the philosophical study of logic, language, mathematics and metaphysics. His contribution to the philosophy of language is considerable. He stated his concepts and ideas in his two revolutionary books: 'Tractatus Logico Philosophicus' and 'Philosophical investigations' where he discussed the picture theory, notion of name, logical atomism, etc. among others. This article briefly describes the life of Wittgenstein, his work and his influence on our thinking. Key words: Picture theory of language; language game; Private; Public; Proposition; Metaphysics; NamesDOI: 10.3329/dujl.v2i4.6904Dhaka University Journal of Linguistics Vol.2(4) August 2009 pp.147-159

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40

Djordjevic, Charles. "What is Worldly Logic and Why Might it Lead to Suicide? Kierkegaard, Wittgenstein, and the Critique of Logic." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 459–87. http://dx.doi.org/10.1515/kierke-2021-0019.

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Abstract In contemporary philosophy, there is a growing interest in how Søren Kierkegaard’s metaphilosophy and philosophical methodology may have influenced Ludwig Wittgenstein. This paper contributes to this discussion by arguing that each shares and critiques a particular conception of logic that I term “worldly logic.” Roughly, “worldly logic” contends logic and metaphysics are intimately interconnected. It further argues that reading Kierkegaard’s brief thoughts on logic, in the Climacus texts, through the lens of the later Wittgenstein, helps to clarify the nature of Kierkegaard’s critique. Finally, it argues that their shared abhorrence of a particular sort of philosophy of logic is principled and apt.

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Bourgeois, Patrick, and Robert Greenleaf Brice. "Wittgenstein and Merleau-Ponty on the Pre-Reflective Level." Philosophy Today 63, no. 2 (2019): 335–45. http://dx.doi.org/10.5840/philtoday2019715264.

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The philosophies of Ludwig Wittgenstein and Maurice Merleau-Ponty may seem at first glance to be mutually exclusive. On further examination, however, they can be seen to share some fundamental points of view. For instance, they both share a common rejection of a modern mechanistic explanation of nature, and both endorse what we might call a pre-linguistic (pre-ratiocinative) level of meaning. In this paper, we show that these thinkers not only share some fundamental philosophical views, but also had, for many years, contemplated what cognitive scientists today call “embodied cognition.”

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Snellman, Lauri Juhana Olavinpoika. "Hamann's Influence on Wittgenstein." Nordic Wittgenstein Review 7, no. 1 (June 26, 2018): 59. http://dx.doi.org/10.15845/nwr.v7i1.3467.

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The paper examines Johann Georg Hamann’s influence on Ludwig Wittgenstein’s late philosophy. Wittgenstein’s letters, diaries and Drury’s memoirs show that Wittgenstein read Hamann’s writings in the early 1930s and 1950s. Wittgenstein’s diary notes and the Cambridge lectures show that Wittgenstein’s discussion of Hamann’s views in 1931 corresponds to adopting a Hamannian view of symbols and rule-following. The view of language as an intertwining of signs, objects and meanings in use forms a common core in the philosophies of Hamann and Wittgenstein. The harmony of language and reality takes place in communicative use, so non-communicative private languages and pre-linguistic ideal forms of representation are not possible. Language is a free response to reality, and it involves belief-systems and trust.

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Vasilyev, Vadim V. "On Wittgenstein’s Influence on the Logical Positivists." Epistemology & Philosophy of Science 58, no. 1 (2021): 40–47. http://dx.doi.org/10.5840/eps20215815.

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In this article, I consider the influence of the ideas of Ludwig Wittgenstein, and above all the ideas of his Tractatus Logico-Philosophicus on the philosophy of logical positivism. Agreeing that the question of such an influence is not a self-evident one, I clarify at first the concept of logical positivism and then turn to the evidence of the leading logical positivists about the influence of Wittgenstein upon them. An analysis of recollections of Moritz Schlick, Rudolf Carnap, Otto Neurath, Friedrich Waismann, and Alfred Ayer suggests that at least these thinkers themselves considered such an influence as very significant.

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Kaliuzhna, Yu A. "Philosophy of Ludwig Wittgenstein and Modern Analysis of Concepts in Literary Works." Scientific Journal of National Pedagogical Dragomanov University. Series 9. Current Trends in Language Development, no. 20 (2020): 75–90. http://dx.doi.org/10.31392/npu-nc.series9.2020.20.06.

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Szabados, Béla. "Wittgenstein Listens to Mahler: How to Do Philosophy and Compose Music in the Breakdown of Tradition?" Dialogue 46, no. 1 (2007): 91–113. http://dx.doi.org/10.1017/s0012217300001578.

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ABSTRACTThis article retrieves, situates, and interprets Ludwig Wittgenstein's overlooked remarks about the composer Gustav Mahler, and connects them with Wittgenstein's philosophical perspective and practice, as well as with his musical aesthetics.

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Funk, Michael. "Repeatability and Methodical Actions in Uncertain Situations." Techné: Research in Philosophy and Technology 22, no. 3 (2018): 352–76. http://dx.doi.org/10.5840/techne201812388.

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In this paper Ludwig Wittgenstein is interpreted as a philosopher of language and technology. Due to current developments, a special focus is on lifeworld practice and technoscientific research. In particular, image-interpretation is used as a concrete methodical example. Whereas in most science- or technology-related Wittgenstein interpretations the focus is on the Tractatus, the Investigations or On Certainty, in this paper the primary source is his very late triune fragment Bemerkungen über die Farben (“Remarks about the Colours”). It is argued that Wittgenstein’s approach can supplement Don Ihde’s concept of material hermeneutics, and that Wittgenstein’s constructivist and pragmatist claims relate to current authors in the philosophy of technology like Peter Janich, Carl Mitcham or Jürgen Mittelstraß. Ludwig Wittgenstein enables a philosophical approach of transcendental grammars, techno-linguistic forms of life and technoscientific language games. In detail, several methodological aspects regarding relations between language and technology are summarized. Here concretely repeatability and methodical actions play major roles in uncertain situations of language and technology practice. It is shown that Wittgenstein is still underestimated in the philosophy of technology—although his thoughtful conceptualizations of language, social practice and technology bear important methodical insights for current technosciences like synthetic biology, robotics and many others.

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Venturinha, Nuno. "Ludwig Wittgenstein: Dictating Philosophy edited by Arthur Gibson and Niamh O'Mahony (Springer, 2020)." Philosophy 96, no. 4 (June 16, 2021): 687–90. http://dx.doi.org/10.1017/s0031819121000243.

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CURNUTT, JORDAN. "Huang on Wittgenstein on religious epistemology." Religious Studies 34, no. 1 (March 1998): 81–89. http://dx.doi.org/10.1017/s0034412597004216.

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Yong Huang has recently claimed that after the demise of foundationalism, philosophy and theology can turn to Ludwig Wittgenstein's non-foundationalist or coherentist religious epistemology where, it is said, religious beliefs are justified by a ‘reflective equilibrium’ with other kinds of beliefs, with action, and with different ‘forms of life’. I argue that there are very good reasons to reject this reading of Wittgenstein: not only unsupported, it is seriously mistaken. Once the epistemological terms of the debate are properly understood, the evidence indicates that Wittgenstein's view of religious beliefs is a form of foundationalism, not coherentism.

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Morra, Lucia. "Wittgenstein and Piccoli." Wittgenstein-Studien 11, no. 1 (January 20, 2020): 1–29. http://dx.doi.org/10.1515/witt-2020-0002.

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AbstractIn 1929 Ludwig Wittgenstein met Raffaello Piccoli, the Serena Professor of Italian, with whom he arranged several meetings in the following terms. For a long time their intellectual friendship was suggested only by the occurrences of Piccoli’s name in Wittgenstein’s Cambridge Pocket Diaries, then a paper about Piccoli including hypothesis on his meetings with Wittgenstein was published (Marjanović 2005), and more recently, the diaries of a student of both Piccoli and Wittgenstein in 1929 – 1930 were discovered. The new material, on the background of data now available about Piccoli’s life and works, throws new light onto his relationship with Wittgenstein, and hypothesis on the topics of their conversations are also advanced. Piccoli’s perspective on the difference between ethics, religion and philosophy on the one hand and science on the other was in tune with Wittgenstein’s view and similar was also their aversion towards scientism; furthermore, Piccoli had read many of the authors for which Wittgenstein showed an interest in 1930 – 1931 – Freud, Spengler, Frazer, Augustine, and also James.

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Jasinskaite, Ieva. "Aesthetic Puzzlements: Jonas Mekas's Diary Films and Ludwig Wittgenstein." Film-Philosophy 24, no. 2 (June 2020): 162–84. http://dx.doi.org/10.3366/film.2020.0137.

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In this article, I argue that by considering Ludwig Wittgenstein's methods, we can better understand and appreciate Jonas Mekas's diary films. Based on Wittgenstein's notion of “aesthetic puzzlement”, I identify the main confusions encountered by the viewer upon watching Mekas's films, such as: 1) fragmentation; 2) persistent repetition; and 3) the importance placed on the everyday. I discuss three films – Walden (1969), Lost Lost Lost (1976), and As I Was Moving Ahead Occasionally I Saw Brief Glimpses of Beauty (2000) – and demonstrate that the aesthetic puzzlements within them may be dissolved by looking at the format of Wittgenstein's Philosophical Investigations (1953). Mekas's lifelong interest in filming the most mundane and domestic scenes can be understood as a puzzlement in itself: why not just admire the ordinary whilst living in it? Wittgenstein's thought experiment in Culture and Value helps us understand the aesthetic puzzlement of Mekas's interest in filming, remembering and presenting an extensive array of everyday activities, and also explains why the viewer can find the most mundane and domestic activities in his films remarkable. Additionally, I discuss how Mekas's diary films may be regarded as coming close to Wittgenstein's aesthetic ideal of art as being able to represent “life itself”. I aim to show how Mekas's cinematic practice places extreme importance on ordinary acts and offers a mode of thinking which echoes Wittgenstein's own views on philosophy. I conclude with a discussion of “nomadism”, a notion that elucidates the peculiar form of the works of both Wittgenstein and Mekas.

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