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Journal articles on the topic 'Wittgenstein's philosophy'

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Published: 4 June 2021

Last updated: 2 February 2022

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1

Fisher, Cass. "The Posthumous Conversion of Ludwig Wittgenstein and the Future of Jewish (Anti-)Theology." AJS Review 39, no. 2 (2015): 333–65. http://dx.doi.org/10.1017/s0364009415000082.

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In recent years Jewish philosophers and theologians from across the religious spectrum have claimed that the philosophy of the Austrian-born British philosopher Ludwig Wittgenstein is a crucial resource for understanding Jewish belief and practice. The majority of these thinkers are drawn to Wittgenstein's work on account of the diminished role that he ascribes to religious belief—a position that affirms the widespread view that theology has played a minimal role in Judaism. Another line of thought sees in Wittgenstein's philosophy resources that can illuminate the forms and functions of Jewis

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2

Soulez, Antonia. "Conversion in Philosophy: Wittgenstein's “Saving Word”." Hypatia 15, no. 4 (2000): 127–50. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00356.x.

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Wittgenstein raises the notion of “conversion” in philosophy through his claims that philosophical understanding is a matter of the will rather than the intellect. Soulez examines this notion in Wittgenstein's philosophy through a series of reflections on the aims and methodology of his philosophical “grammar,” in relation to comparable models among Wittgenstein's contemporaries (Freud, fames) and from the history of philosophy (Saint Augustine, Descartes).

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3

McClendon, James Wm, and Brad J. Kallenberg. "Ludwig Wittgenstein: A Christian in Philosophy." Scottish Journal of Theology 51, no. 2 (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 i

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4

Helgeson, James. "What Cannot Be Said: Notes on Early French Wittgenstein Reception." Paragraph 34, no. 3 (2011): 338–57. http://dx.doi.org/10.3366/para.2011.0029.

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Although Wittgenstein's philosophy long went untranslated in France, he was not entirely unread. Yet the relatively minor impact of Wittgenstein in mid-century French-language philosophy stands in marked contrast to the centrality of Wittgenstinian themes in Anglo-American thinking. Early French writings on Wittgenstein, as well a colloquium on analytic philosophy held at Royaumont in 1958, are discussed, and explanations proposed for Wittgenstein's limited reception in France in the five decades following the publication of the Tractatus in 1921/22. Possible effects of Wittgenstein's quasi-ab

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5

Rennebohm, Kate. "The “Cinema Remarks”: Wittgenstein on Moving-Image Media and the Ethics of Re-viewing." October 171 (March 2020): 47–76. http://dx.doi.org/10.1162/octo_a_00378.

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This essay uncovers and analyzes philosopher Ludwig Wittgenstein's little-known writings on film and related media, revealing their importance for film and media studies, the field of film philosophy, and for understanding Wittgenstein's later ethical thought. Through an explication of Wittgenstein's idiosyncratic ordinary-language philosophy, the author argues that these cinema remarks speak to Wittgenstein's sense that cinematic media offered new conceptualizations for thought on a variety of subjects. These include the nature of time, visual and phenomenological experience, and subjectivity

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6

Bradley, Ray. "Donald Peterson on Wittgenstein's Early Philosophy." Dialogue 32, no. 3 (1993): 607–12. http://dx.doi.org/10.1017/s0012217300012385.

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This book on the Tractatus is lauded, on the dust jacket, as “the first to make sense of the work as a whole.” Both new and veteran readers of Wittgenstein, we are told, “will benefit from Donald Peterson's exceptionally clear explication and commentary on this crucial work of the twentieth century.” Grand claims, these; and both of them arguably false. To be sure, Peterson writes well; and there are parts of the book—especially those dealing with Wittgenstein's Grundgedanke (chap. 4) and Notation (chap. 7)—from which all will benefit. But the clarity of his writing can beguile neophyte and in

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7

Stevanović, Vladimir, and Andrea Raičević. "Aesthetics of unspoken: Architectural form and visible boundary of language." SAJ - Serbian Architectural Journal 9, no. 2 (2017): 121–32. http://dx.doi.org/10.5937/saj1702121s.

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Stonborough House is a house in the heart of the city of Vienna that was, apart from architect Paul Engelmann - a disciple of Adolf Loos, designed and constructed by philosopher Ludwig Wittgenstein, at the suggestion of his sister Margaret Stonborough-Wittgenstein. In an attempt to connect Wittgenstein's philosophy with his work as an architect, the Stonborough House has often been named 'a visible form of his teaching'. Therefore, this paper intends to point out that translation into a substitute language of architecture became a meaningful way of addressing philosophical issues, and that the

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8

Kienzler, Wolfgang. "Wittgenstein and John Henry Newman on Certainty." Grazer Philosophische Studien 71, no. 1 (2006): 117–38. http://dx.doi.org/10.1163/18756735-071001008.

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Wittgenstein read and admired the work of John Henry Newman. Evidence suggests that from 1946 until 1951 Newman's was probably the single most important external stimulus for Wittgenstein's thought. In important respects Wittgenstein's reactions to G. E. Moore follow hints already given by Newman.

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9

LEAHY, M. P. T. "Wittgenstein's Later Philosophy." Philosophical Books 31, no. 3 (2009): 152–54. http://dx.doi.org/10.1111/j.1468-0149.1990.tb00314.x.

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10

Shieh, Sanford. "Wittgenstein's Early Philosophy." Philosophical Quarterly 65, no. 259 (2014): 304–7. http://dx.doi.org/10.1093/pq/pqu070.

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11

Summerfield, Donna M. "Wittgenstein on Logical Form and Kantian Geometry." Dialogue 29, no. 4 (1990): 531–50. http://dx.doi.org/10.1017/s0012217300048241.

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That Wittgenstein in the Tractatus likens logic to geometry has been noticed; however, the extent and force of the analogy he develops between logical form and a broadly Kantian account of geometry has not been sufficiently appreciated. In this paper, I trace Wittgenstein's analogy in detail by looking closely at the relevant texts. I then suggest that we regard the fact that Wittgenstein develops his account of logical form by analogy with a Kantian account of geometry as evidence for the bold thesis that Wittgenstein belongs within a Kantian epistemological tradition. Finally, I supply two s

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12

Max, Ingolf. "„Denken wir wieder an die Intention, Schach zu spielen.“." Wittgenstein-Studien 11, no. 1 (2020): 183–206. http://dx.doi.org/10.1515/witt-2020-0010.

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Abstract“Let us think of the intention to play chess”. On the Role of Chess Analogies in Wittgenstein’s Philosophy starting from 1929. Chess analogies represent a neglected topic in the studies on Wittgenstein. However, already a closer look at the Philosophical Investigations shows the great variety of contexts in which there are analogies to very different aspects of chess. An examination of the entire Nachlass illustrates Wittgenstein’s ongoing interest in chess which began in 1929 and lasted until his death in 1951. The integration of a thorough analysis of the references to chess sheds ne

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13

Muresan, Maria Rusanda. "Wittgenstein in Recent French Poetics: Henri Meschonnic and Jacques Roubaud." Paragraph 34, no. 3 (2011): 423–40. http://dx.doi.org/10.3366/para.2011.0034.

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Two recent French poets, Henri Meschonnic and Jacques Roubaud, have found in Wittgenstein's philosophy an alternative to post-structuralist poetics. Meschonnic's poetry and his theoretical writings show a sustained critical engagement with Wittgenstein, whom he reads in conjunction with Emile Benveniste. The writers inform his theory of poetic rhythm and his practice of biblical translation. Roubaud's use of Wittgenstein, by contrast, here examined in the collection Quelque chose noir (1984), is linked partly with the poet's grief following the death of his wife Alix Cléo Roubaud, a photograph

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14

Joseph, Marc A. "Wittgenstein's Philosophy of Arithmetic." Dialogue 37, no. 1 (1998): 83–106. http://dx.doi.org/10.1017/s0012217300047600.

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RésuméCet article étudie les éléments centraux de la philosophic de l'arithmétique du premier Wittgenstein. Dans la première section, j'examine les traits de la conception du langage du Tractatus qui sont pertinents pour cette philosophic de l'arithmétique; l'accent est alors mis sur le concept de forme logique et sur la stratégie qu'emploie le Tractatus pour expliquer la signification des constantes logiques. Dans la deuxième section, je me tourne vers le traitement du nombre chez le premier Wittgenstein, en montrant ce qu'il doit à l'idée de forme du Tractatus et en l'intégrant au premier pr

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15

Harré, Rom. "The Complexity of Wittgenstein's Methods." Philosophy 83, no. 2 (2008): 255–65. http://dx.doi.org/10.1017/s0031819108000491.

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AbstractIn claiming to draw out an inconsistency between Wittgenstein's declarations on method and his actual practice, John Cook argues that Wittgenstein retained a radical distinction between material things (bricks) and immaterial things (spooks). I argue that on the contrary Wittgenstein showed in detail how this dichotomy is to be rejected in favour of a spectrum of more or less ‘minded' beings, at one pole of which are persons as animated bodies. Discussing the grammar of ‘know', Cook claims that Wittgenstein depended on philosophers' distinctions rather than a surview of vernacular uses

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16

Savickey, Beth. "Wittgenstein's Slapstick." Performance Philosophy 2, no. 1 (2016): 72. http://dx.doi.org/10.21476/pp.2016.2134.

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In “Performance Philosophy — Staging a New Field,” Laura Cull approaches performance as a source of philosophical insight and philosophy as a species of performance (Cull 2014, 15). This calls for a radical transformation of philosophy and its practices. What form might this take? Wittgenstein’s later philosophy provides one example. The language games presented in the opening remarks of the Philosophical Investigations (PI, [1953] 2001) are meant to be played out. They involve improvisation based on general scenes, stock characters, and linguistic play. When enacted, they are slapstick. As su

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17

Furlani, Andre. "Beckett after Wittgenstein: The Literature of Exhausted Justification." PMLA/Publications of the Modern Language Association of America 127, no. 1 (2012): 38–57. http://dx.doi.org/10.1632/pmla.2012.127.1.38.

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Ludwig Wittgenstein's closely related critiques of language, Cartesian skepticism, inner criteria, and hermeneutics have instructive parallels in the work of Samuel Beckett, whose avowed interest in Wittgenstein's philosophy elucidates, for example, the treatment of expectation in Waiting for Godot, of solipsism in Company, and of rule following in Endgame and What Where. Wittgenstein's insistence that interpretation is not compulsory but remedial, resting on a primitive rule-following competence that permeates our “forms of life” and thus our language, endorses the antimetaphysical dramaturgy

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18

Derra, Aleksandra. "Ireneusz Ziemiński: Śmierć, niesmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina." Forum Philosophicum 13, no. 2 (2008): 389–95. http://dx.doi.org/10.35765/forphil.2008.1302.30.

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The article reviews the book Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina [Death, Immortality, the Meaning of Life: The Existential Dimension of Ludwig Wittgenstein's Philosophy], by Ireneusz Ziemiński

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19

Bremer, Józef. "Ireneusz Ziemiński: Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina [Tod, Unsterblichkeit, Sinn des Lebens. Existentielle Dimension der Philosophie von Ludwig Wittgenstein]." Forum Philosophicum 13, no. 1 (2008): 154–57. http://dx.doi.org/10.35765/forphil.2008.1301.13.

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The article reviews the book Śmierć, nieśmiertelność, sens życia. Egzystencjalny wymiar filozofii Ludwiga Wittgensteina [Death, Immortality, the Meaning of Life: The Existential Dimension of Ludwig Wittgenstein's Philosophy], by Ireneusz Ziemiński.

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20

Scott, Michael. "Wittgenstein's Philosophy of Action." Philosophical Quarterly 46, no. 184 (1996): 347. http://dx.doi.org/10.2307/2956446.

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21

McGinn, Colin, and Malcolm Budd. "Wittgenstein's Philosophy of Psychology." Journal of Philosophy 89, no. 8 (1992): 433. http://dx.doi.org/10.2307/2940744.

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22

HAMLYN, D. W. "Education and Wittgenstein's Philosophy." Journal of Philosophy of Education 23, no. 2 (1989): 213–22. http://dx.doi.org/10.1111/j.1467-9752.1989.tb00208.x.

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23

Dummett, Michael, Pasquale Frascolla, and Christoffer Gefwert. "Wittgenstein's Philosophy of Mathematics." Journal of Philosophy 94, no. 7 (1997): 359. http://dx.doi.org/10.2307/2564554.

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24

Blank, Andreas. "Material Points and Formal Concepts in the Early Wittgenstein." Canadian Journal of Philosophy 37, no. 2 (2007): 245–61. http://dx.doi.org/10.1353/cjp.2007.0015.

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In an influential article, Gerd Grasshoff has argued for the identification of the objects in Wittgenstein's Tractatus with the ultimate constituents of reality in Heinrich Hertz's Principles of Mechanics. Grasshoff's interpretation is based on two interrelated claims: (1) The specific determination of the objects in the world and the relation among them is the primary theme in Wittgenstein's early philosophy, because it is the primary theme for Hertz. (2) Wittgenstein did not assume the existence of simple objects on purely logical grounds without having specific examples of simple objects in

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25

Rowe, M. W. "Goethe and Wittgenstein." Philosophy 66, no. 257 (1991): 283–303. http://dx.doi.org/10.1017/s0031819100064901.

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The influence of Goethe on Wittgenstein is just beginning to be appreciated. Hacker and Baker, Westphal, Monk, and Haller have all drawn attention to significant affinities between the two men's work, and the number of explicit citations of Goethe in Wittgenstein's texts supports the idea that we are not dealing simply with a matter of deeplying similarities of aim and method, but of direct and major influence. These scholarly developments are encouraging because they help to place Wittgenstein's work within an important tradition of German letters which goes far beyond his contemporaries and

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26

Button, Tim. "Wittgenstein on Solipsism in the 1930s: Private Pains, Private Languages, and Two Uses of ‘I’." Royal Institute of Philosophy Supplement 82 (July 2018): 205–29. http://dx.doi.org/10.1017/s1358246118000061.

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AbstractIn the early-to-mid 1930s, Wittgenstein investigated solipsism via the philosophy of language. In this paper, I want to reopen Wittgenstein's ‘grammatical’ examination of solipsism.Wittgenstein begins by considering the thesis that only I can feel my pains. Whilst this thesis may tempt us towards solipsism, Wittgenstein points out that this temptation rests on a grammatical confusion concerning the phrase ‘my pains’. In §1, I unpack and vindicate his thinking.After discussing ‘my pains’, Wittgenstein makes his now famous suggestion that the word ‘I’ has two distinct uses: a subject-use

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27

Harré, Rom. "Wittgenstein: Science and Religion." Philosophy 76, no. 2 (2001): 211–37. http://dx.doi.org/10.1017/s0031819101000249.

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Extra-philosophical influences were very important in shaping Wittgenstein's philosophical ruminations. The Tractatus-Logico Philosophicus is misunderstood unless it is seen as deriving from the pre-Machian physics of the German tradition, adapted to the problems Russell confronted Wittgenstein with. In like manner, particularly in relation to the discussions of meanings and rules, the philosophy of the Philosophical Investigations is shaped by the role played by a powerful religious sensibility in Wittgenstein's extraordinary and tormented life.

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28

Uth, Melanie. "Möchte Chomsky erklären, was Wittgenstein beschreibt?" Wittgenstein-Studien 10, no. 1 (2019): 105–23. http://dx.doi.org/10.1515/witt-2019-0005.

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AbstractThis article examines the relation between the philosophy of language proposed by the later Wittgenstein in his Philosophical Investigations, and his ambition to cure philosophy from the mapping of linguistic expressions to extra-linguistic entities, on the one hand, and Chomsky's statements regarding language, meaning, and thought, and regarding the sense and non-sense of different fields of linguistic research, on the other. After a brief descriptive comparison of both approaches, it is argued that Chomsky's criticism on Wittgenstein's theory of meaning (Chomsky 1974 – 1996), or on W

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29

Moyal-Sharrock, Danièle. "The Good Sense of Nonsense: a reading of Wittgenstein's Tractatus as nonself-repudiating." Philosophy 82, no. 1 (2007): 147–77. http://dx.doi.org/10.1017/s0031819107319062.

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This paper aims to return Wittgenstein's Tractatus to its original stature by showing that it is not the self-repudiating work commentators take it to be, but the consistent masterpiece its author believed it was at the time he wrote it. The Tractatus has been considered self-repudiating for two reasons: it refers to its own propositions as ‘nonsensical’, and it makes what Peter Hacker calls ‘paradoxical ineffability claims’ – that is, its remarks are themselves instances of what it says cannot be said. I address the first problem by showing that, on Wittgenstein's view, nonsense is primarily

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30

Wallace, John. "Doctor Maurice O'Connor Drury, Wittgenstein's pupil." Irish Journal of Psychological Medicine 17, no. 2 (2000): 67–68. http://dx.doi.org/10.1017/s0790966700005711.

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Doctor Maurice O'Connor Drury worked for most of his life in Saint Patrick's Hospital, Dublin. While going about his routine clinical work at that hospital, Doctor Drury quietly maintained a close, lifelong friendship with the man regarded as perhaps the greatest philosopher of the 20th century, Ludwig Wittgenstein.Few realised that before studying medicine at Trinity College, Dublin, ‘Con’ Drury had read philosophy at Cambridge, where he came into close contact with some of the great minds of philosophy this century; Bertrand Russell, George Moore and Gilbert Ryle.Con Drury is importan t not

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31

Hagberg, Garry L. "Wittgenstein's Philosophical Investigations, Linguistic Meaning and Music." Paragraph 34, no. 3 (2011): 388–405. http://dx.doi.org/10.3366/para.2011.0032.

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This article undertakes a comparison between Wittgenstein's philosophy of the early and late periods with the musical theories of Wittgenstein's contemporary, Heinrich Schenker, an influential Viennese theorist of tonality, as well as those of their contemporary Arnold Schoenberg. Schenker's reductive analytical procedure was designed to unveil fundamental and uniform ways in which all works of music function (and should function), unfolding a deep structure constituting their essence. Schoenberg deplored this line of thought, and for reasons strikingly parallel to those that led Wittgenstein

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32

Queloz, Matthieu. "Two Orders of Things: Wittgenstein on Reasons and Causes." Philosophy 92, no. 3 (2017): 369–97. http://dx.doi.org/10.1017/s0031819117000055.

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AbstractThis paper situates Wittgenstein in what is known as the causalism/anti-causalism debate in the philosophy of mind and action and reconstructs his arguments to the effect that reasons are not a species of causes. On the one hand, the paper aims to reinvigorate the question of what these arguments are by offering a historical sketch of the debate showing that Wittgenstein's arguments were overshadowed by those of the people he influenced, and that he came to be seen as an anti-causalist for reasons that are in large part extraneous to his thought. On the other hand, the paper aims to re

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33

공헌배. "Resurrection based on Wittgenstein's Philosophy." Korean Jounal of Systematic Theology ll, no. 47 (2017): 165–203. http://dx.doi.org/10.21650/ksst..47.201706.165.

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34

Conant, James. "On Wittgenstein's Philosophy of Mathematics." Proceedings of the Aristotelian Society 97, no. 2 (1997): 195–222. http://dx.doi.org/10.1111/1467-9264.00013.

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35

Putnam, Hilary, and James Conant. "On Wittgenstein's Philosophy of Mathematics." Aristotelian Society Supplementary Volume 70, no. 1 (1996): 243–66. http://dx.doi.org/10.1093/aristoteliansupp/70.1.243.

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36

Egan, David. "Pictures in Wittgenstein's Later Philosophy." Philosophical Investigations 34, no. 1 (2010): 55–76. http://dx.doi.org/10.1111/j.1467-9205.2010.01426.x.

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37

Cook, John W. "Kierkegaard and Wittgenstein." Religious Studies 23, no. 2 (1987): 199–219. http://dx.doi.org/10.1017/s0034412500018722.

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In recent years there has been a tendency in some quarters to see an affinity between the views of Kierkegaard and Wittgenstein on the subject of religious belief. It seems to me that this is a mistake, that Kierkegaard's views were fundamentally at odds with Wittgenstein's. That this fact is not generally recognized is, I suspect, owing to the obscurity of Kierkegaard's most fundamental assumptions. My aim here is to make those assumptions explicit and to show how they differ from Wittgenstein's.

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38

Barnett, William E., and Robert John Ackermann. "Wittgenstein's City." Philosophical Review 101, no. 2 (1992): 404. http://dx.doi.org/10.2307/2185555.

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39

Scheer, Richard K. "Wittgenstein's Indeterminism." Philosophy 66, no. 255 (1991): 5–23. http://dx.doi.org/10.1017/s0031819100052815.

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Does it follow from Wittgenstein's views about indeterminism that irregularities of nature could take place? Did he believe that chairs could simply disappear and reappear, that water could behave differently than it has, and that a man throwing a fair die might throw ones for a week? Or are these things only imaginable? Is his view simply that if we adopted an indeterministic point of view (and language) we would no longer look for causes, or would not always look for causes, because we would no longer assume that there must be a cause of each event?

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40

Stroll, Avrum. "Wittgenstein's Nose." Grazer Philosophische Studien 33 (1989): 395–413. http://dx.doi.org/10.5840/gps198933/3448.

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41

Slater, H. B. "Wittgenstein's Apriori." Grazer Philosophische Studien 57 (1999): 81–109. http://dx.doi.org/10.5840/gps1999576.

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42

Hertzberg, Lars, and John W. Cook. "Wittgenstein's Metaphysics." Philosophical Review 107, no. 1 (1998): 163. http://dx.doi.org/10.2307/2998336.

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43

Lewis, Peter. "Wittgenstein's Genius." Philosophical Investigations 13, no. 3 (1990): 246–57. http://dx.doi.org/10.1111/j.1467-9205.1990.tb00081.x.

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44

Lerner, Berel Dov. "Wittgenstein's Scapegoat." Philosophical Investigations 17, no. 4 (1994): 604–12. http://dx.doi.org/10.1111/j.1467-9205.1994.tb00495.x.

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45

Thompson, Caleb. "Wittgenstein's Confession's." Philosophical Investigations 23, no. 1 (2000): 1–25. http://dx.doi.org/10.1111/1467-9205.00109.

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46

Savickey, Beth. "Wittgenstein's Nachlass." Philosophical Investigations 21, no. 4 (1998): 345–58. http://dx.doi.org/10.1111/1467-9205.00077.

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47

Pears, David. "Wittgenstein's Holism." Dialectica 44, no. 1-2 (2010): 165–73. http://dx.doi.org/10.1111/j.1746-8361.1990.tb01657.x.

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48

Slater, H. B. "WITTGENSTEIN'S APRIORI." Grazer Philosophische studien 57, no. 1 (1999): 81–109. http://dx.doi.org/10.1163/18756735-90000705.

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49

CURNUTT, JORDAN. "Huang on Wittgenstein on religious epistemology." Religious Studies 34, no. 1 (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 r

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50

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 positivis

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