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Journal articles on the topic 'Wittgenstein, Ludwig Wittgenstein, Ludwig Wittgenstein'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

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

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3

Melikhov, German. "Ludwig Wittgenstein." Dialogue and Universalism 27, no. 4 (2017): 107–16. http://dx.doi.org/10.5840/du201727467.

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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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Moiseeva, Anna Yu, and Alina S. Zaykova. "Ludwig Wittgenstein and Performative Turn." Epistemology & Philosophy of Science 57, no. 3 (2020): 44–49. http://dx.doi.org/10.5840/eps202057339.

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This article is a response to the thesis of K.A. Rodin about the exclusively conceptual influence of Wittgenstein and the problem of following the rule on social research. The authors argue that along with the methodological line traced by K.A. Rodin, one should single out a purely scientific line of influence of Wittgenstein's ideas, the result of which was the so-called performative turn in social sciences.

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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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König, Christoph. "The Unutterable as a Mode of Utterance: Wittgenstein’s Two Remarks on “Count Eberhard’s Hawthorn” by Ludwig Uhland." Wittgenstein-Studien 12, no. 1 (2021): 91–110. http://dx.doi.org/10.1515/witt-2021-0005.

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Abstract Uhland’s poem has found fame as a litmus test in philosophical debates about Wittgenstein’s Tractatus. Like many works of art, the poem is dynamically produced in its effort to resolve a fundamental conflict. The poem’s conflict arises from the difficulty to connect the count’s life and his daydream. In the end, the poem as a whole serves to embody a critique of the capacity of a daydream to recover memories faithfully. Wittgenstein makes two remarks in a 1917 letter to Paul Engelmann that pertain to the poem. They are to be read in keeping with a resolute reading (James Conant, Cora

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Snellman, Lauri Juhana Olavinpoika. "Hamann's Influence on Wittgenstein." Nordic Wittgenstein Review 7, no. 1 (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 pla

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9

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 (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.

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Morra, Lucia. "Wittgenstein and Piccoli." Wittgenstein-Studien 11, no. 1 (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 l

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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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Perloff, M. "Ludwig Wittgenstein, Architect." Common Knowledge 8, no. 3 (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 (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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Wawrzyniak, Jan. "Ludwig Wittgenstein a Religia - Wprowadzenie [Ludwig Wittgenstein and Religion - Introduction]." Forum Philosophicum 8 (2003): 288–91. http://dx.doi.org/10.5840/forphil2003834.

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15

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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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 Do

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Erbacher, Christian, Anne Dos Santos Reis, and Julia Jung. "“Ludwig Wittgenstein” – A BBC radio talk by Elizabeth Anscombe in May 1953." Nordic Wittgenstein Review 8, no. 1-2 (2019): 225–40. http://dx.doi.org/10.15845/nwr.v8i1-2.3556.

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Presented here is the transcript of a BBC radio broadcast by Elizabeth Anscombe that was recorded in May 1953 – the month when Wittgenstein’s Philosophical Investigations appeared in England for the first time. In her radio talk, Anscombe provides some biographical and philosophical background for reading the Philosophical Investigations. She addresses the importance of the Tractatus and of the literary qualities of Wittgenstein’s writing. Anscombe warns that it would be fruitless to adopt slogans from Wittgenstein without insight. She also calls it a misunderstanding to think that Wittgenstei

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Ayestarán, Ignacio. "Ludwig Wittgenstein; Ray Monk." Mayéutica 20, no. 50 (1994): 503–5. http://dx.doi.org/10.5840/mayeutica1994205035.

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Venturinha, Nuno. "Special Section: Wittgenstein and Applied Epistemology." Wittgenstein-Studien 10, no. 1 (2019): 147–51. http://dx.doi.org/10.1515/witt-2019-0008.

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AbstractIn this introductory piece I summarize the aims and contents of the special section on Wittgenstein and Applied Epistemology, which consists of a selection of papers presented at the 6th Symposium of the International Ludwig Wittgenstein Society that took place at the Nova University of Lisbon in 2017. After explaining the sense in which “applied epistemology” is here employed in connection with Wittgenstein’s thought, brief comments are made on papers by Natalie Alana Ashton, Anna Boncompagni, Marco Brusotti, Michel Le Du, Andrew Lugg, Sofia Miguens, Constantine Sandis, Genia Schönbau

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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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Klebes, Martin. "Mutiny of an Error: Wittgenstein and Kierkegaard on Suicide." Konturen 7 (August 23, 2015): 216. http://dx.doi.org/10.5399/uo/konturen.7.0.3664.

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In their philosophical work Ludwig Wittgenstein and Søren Kierkegaard both reflect on suicide as a response to existential despair. While Anti-Climacus, the pseudonymous author of The Sickness unto Death, rejects the contemplation of suicide as an outright barrier to an “awakening” of the self to its own sinful condition, Wittgenstein’s diary notes betray a different attitude towards such thinking; while he largely concurs with Kierkegaard’s characterization of despair, Wittgenstein strikes a less confident pose concerning the possibility of a leap into faith that would all at once overcome an

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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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23

Grimmel, Andreas. "Wittgenstein and the Context of Rationality." Journal of Language and Politics 14, no. 5 (2015): 712–28. http://dx.doi.org/10.1075/jlp.14.5.05gri.

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Rationality as a central concept in occidental philosophy and social sciences never seemed to spark the interest of Ludwig Wittgenstein. Here it will be argued that – although “rationality” does not explicitly show up in his works – Wittgenstein not only deals with questions definitively ascribed to the conceptual history of the term, but he also works towards a transformation of the concept. Wittgenstein’s efforts were aimed at showing that there is nothing within human nature that defines what is perceived as rational, irrational, or non-rational, but that the differences are produced in hum

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Bravo, Elías. "Wittgenstein." Prometeica - Revista de Filosofía y Ciencias, no. 21 (August 18, 2020): 93–95. http://dx.doi.org/10.34024/prometeica.2020.21.10953.

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La revuelta filosófica, colección dirigida por Lucas Soares para la editorial Galerna, abre un espacio de lectura que busca rescatar lo arriesgado y desafiante del pensamiento filosófico. Federico Penelas, Doctor en n Filosofía, docente de la cátedra de Filosofía del Lenguaje en la Universidad de Buenos Aires y en la Universidad Nacional de Mar del Plata, investigador del CONICET (Argentina), ex presidente de la Asociación Filosófica Argentina (AFRA) y especialista en la temática referida a la semántica filosófica contemporánea es quien se ha encargado de la redacción del volumen publicado en

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25

Jasinskaite, Ieva. "Aesthetic Puzzlements: Jonas Mekas's Diary Films and Ludwig Wittgenstein." Film-Philosophy 24, no. 2 (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 dissolv

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Anscombe, G. E. M. "Cambridge Philosophers II: Ludwig Wittgenstein." Philosophy 70, no. 273 (1995): 395–407. http://dx.doi.org/10.1017/s003181910006558x.

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Ludwig Wittgenstein was born in 1889, son of parents of Jewish extraction but not Jewish religion. Asked how his family came by the name ‘Wittgenstein’ Ludwig said they had been court Jews to the princely family and so had taken the name when Jews were required by law to have European-style names. The father, Karl, was a Protestant, the mother a Catholic. The Jewish blood was sufficient to bring the family later on into danger under Hitler's Nuremberg Laws. They did not think of themselves as Jews or belong to the Jewish community in Vienna. The children were brought up sort-of Catholic though

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Kim, Yi Kyun. "Feminist dilemma and Ludwig Wittgenstein." Journal Of pan-Korean Philosophical Society 88 (March 31, 2018): 337–60. http://dx.doi.org/10.17745/pkps.2018.03.88.337.

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Gaudreau, Lynda. "A Letter to Ludwig Wittgenstein." Dance Articulated 6, no. 1 (2020): 7–11. http://dx.doi.org/10.5324/da.v6i1.3615.

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Lynda Gaudreau’s current artistic research on asynchrony emerged from her choreographic practice. Asynchrony is the modification or disturbance of perception caused by a slight change in space and/or time within a work, and which, like a pebble, slips inside a machinery. This tiny friction between space and time heightens the audience’s attention. During her doctoral research (2018), she elaborated her conception of asynchrony through specific parameters, such as the hole/ gap, short circuit and fake space. These were organized into three dynamic axes: desynchronization, destruction, and editi

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Schnell, Ralf. "Ludwig Wittgenstein und die Literaturwissenschaft." Germanic Review: Literature, Culture, Theory 72, no. 4 (1997): 259–82. http://dx.doi.org/10.1080/00168899709597350.

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Hartz, Carolyn G. "Ludwig Wittgenstein (review)." Philosophy and Literature 11, no. 1 (1987): 199–201. http://dx.doi.org/10.1353/phl.1987.0001.

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Padilla Gálvez], [Jesús. "Ludwig Wittgenstein, Tractatus logico-philosophicus." Diánoia. Revista de Filosofía 49, no. 52 (2016): 173. http://dx.doi.org/10.21898/dia.v49i52.417.

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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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Halpern, Catherine. "Ludwig Wittgenstein - Désensorceler le langage." Les Grands Dossiers des Sciences Humaines N° 46, no. 3 (2017): 12. http://dx.doi.org/10.3917/gdsh.046.0012.

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Silva, Gustavo Augusto Fonseca. "Observações sobre a filosofia da matemática de Ludwig Wittgenstein." Griot : Revista de Filosofia 17, no. 1 (2018): 97–113. http://dx.doi.org/10.31977/grirfi.v17i1.806.

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No ensaio “Wittgenstein on mathematics”, publicado no Oxford Handbook of Wittgenstein, Michael Potter procura não apenas analisar por que a filosofia da matemática de Wittgenstein é tão controvertida entre filósofos e matemáticos como justificar essa situação. Com esse intuito, Potter enfatiza o caráter inacabado das reflexões de Wittgenstein sobre a matemática. Neste artigo, tem-se por objetivo explicitar algumas inconsistências e contradições no pensamento matemático de Wittgenstein que ratificam as críticas que esse autor vem recebendo há décadas, mas que não tiveram a mesma atenção dos esp

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Santos, Luiz Henrique Lopes dos. "Sobre o transcendental prático e a dialética da sociabilidade." Novos Estudos - CEBRAP, no. 90 (July 2011): 7–18. http://dx.doi.org/10.1590/s0101-33002011000200002.

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Ao escrever Apresentação do mundo: considerações sobre o pensamento de Ludwig Wittgenstein, as intenções de José Arthur Giannotti não eram principalmente exegéticas. Ele pretendia trilhar alguns caminhos abertos por Ludwig Wittgenstein no intuito de lidar com suas próprias obsessões filosóficas. Neste artigo, mostro por que e como algumas das linhas de pensamento de Wittgenstein ajudaram Giannotti a clarear logicamente alguns de seus próprios temas filosóficos obsessivos: o transcendental prático e a dialética da sociabilidade.

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Torres-Martínez, Sergio. "Translating Wittgenstein: A semiotic translation of the Tractatus." Semiotica 2020, no. 233 (2020): 91–123. http://dx.doi.org/10.1515/sem-2017-0111.

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AbstractIn this article, I introduce a semiosic translation of Wittgenstein’s Tractatus Logico-Philosophicus. The theoretical framework is Semiosic Translation, a theory that combines Peirce’s interpretive semiotics and Wittgenstein’s notions of rule-following and complex-fact. I seek to show that this approach is particularly adroit at the task of making the sometimes cryptic philosophy of Ludwig Wittgenstein accessible to readers. To support this assertion, I compare and analyze several canonical translations of the Tractatus with possible semiosic translations. The results show that Wittgen

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Langille, Brian. "Political World." Canadian Journal of Law & Jurisprudence 3, no. 2 (1990): 139–53. http://dx.doi.org/10.1017/s084182090000120x.

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It is not transparently obvious why legal theorists are increasingly attracted to the ideas and methods of Ludwig Wittgenstein. After all, Wittgenstein’s writings are notoriously difficult and he said almost nothing, and certainly nothing sustained, about law. And why would self-proclaimed legal theorists be attracted to someone who was quite explicitly hostile to “theory”, who viewed philosophy as a sort of therapy, and who said, famously, “philosophy leaves everything as it is”? But a still more interesting question is, why has Wittgenstein received such curious and conflicting treatment at

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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 (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 conce

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Rono, Joseph. "Revolutionary Traits in Wittgenstein and St. Paul." Philosophy and Theology 30, no. 2 (2018): 333–59. http://dx.doi.org/10.5840/philtheol201944106.

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Philosophy experienced a turning point at the time of Ludwig Wittgenstein. Likewise, religion (Judaism) encountered transformation during the time of the apostle Paul. Wittgenstein’s metaphor of the ‘River-bed’ that was later subsumed in the language-game theory is a concept that challenged the then status quo of philosophy known as rationalistic foundationalism. This philosophical predisposition is analogous to the religious situation when Paul began his Christian ministry. Paul’s passionate emphasis on ‘justification by faith’ rather than legalistic or ritualistic observance of the law, was

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Piekarski, Michał. "THE PROBLEM OF LOGICAL FORM: WITTGENSTEIN AND LEIBNIZ." Studia Philosophiae Christianae 56, S1 (2020): 63–84. http://dx.doi.org/10.21697/spch.2020.56.s1.04.

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The article is an attempt at explaining the category of logical form used by Ludwig Wittgenstein in his Tractatus logico-philosophicus by using concepts from Gottfried Wilhelm Leibniz’s The Monadology. There are many similarities and analogies between those works, and the key concept for them is the category of the inner and acknowledged importance of consideration based on basic categories of thinking about the world. The Leibnizian prospect allows for a broader look at Wittgenstein’s analysis of the relation between propositions and facts, between language and the world. Using the Hanoverian

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Vovchenko, V. I. "Wittgenstein and Islamic Ethics: The Interpretation of Intention." Islam in the modern world 17, no. 1 (2021): 127–36. http://dx.doi.org/10.22311/2074-1529-2021-17-1-127-136.

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This article contains an analysis of the idea of intention in the philosophy of Ludwig Wittgenstein. It evaluates capabilities of his conception in the development of Ethics in the «Islamic context». Author shows that Wittgenstein’s conception reveals a remarkable similarity to the fundamental assumption of Islamic Ethics, that is to «direct connection (bind, cohesion, connectedness) between intention and action». It is shown that an adequate understanding of this connection requires consideration of the Wittgensteinian idea of internal relations. It is proved that intention is not a manifesta

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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 (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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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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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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Kitching, Gavin. "No such thing as society: Thatcher, Wittgenstein and the philosophy of social science." Economic and Labour Relations Review 31, no. 4 (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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Irwin, Alec. "Face of Mystery, Mystery of a Face: An Anthropological Trajectory in Wittgenstein, Cavell, and Kaufman's Biohistorical Theology." Harvard Theological Review 88, no. 3 (1995): 389–409. http://dx.doi.org/10.1017/s0017816000030868.

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The work of Ludwig Wittgenstein counts among the most significant philosophical influences on Gordon Kaufman's recent theology. Yet important convergences between Kaufman's theological worldview and Wittgenstein's philosophical teaching remain unexplored. In this essay I shall examine a number of such convergences connected with the concept of the human. The thought of Stanley Cavell will play a central role in the discussion. Kaufman shares with the skeptical Wittgenstein revealed in Cavell's writings an abiding concern with the ordinary in human life—for example, everyday language, the human

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Danvers, Francis, and Joseph Saint-Fleur. "Ludwig Wittgenstein : une pédagogie en acte." Recherches & éducations, no. 3 (September 1, 2010): 289–323. http://dx.doi.org/10.4000/rechercheseducations.575.

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Voigt, Boris. "Musik Und Musikverstehen bei Ludwig Wittgenstein." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 52, no. 1 (2007): 123–35. http://dx.doi.org/10.28937/1000106107.

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Listiana, Anisa. "PEMIKIRAN LUDWIG WITTGENSTEIN TENTANG EKSISTENSI TUHAN." KALAM 6, no. 2 (2017): 235. http://dx.doi.org/10.24042/klm.v6i2.405.

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Tulisan ini mengkaji pemikiran Ludwig Wittgenstein tentang eksistensi Tuhan. Pokok masalah difokuskan pada upaya mengungkap bagaimana seting historis Witgenstein, bagaimana pemikirannya dan implikasi pemikirannya. Kajian ini menggunakan pendekatan historis filosofis, dengan tujuan untuk mengidentifikasi konsep pemikiran Witgenstein tentang eksistensi Tuhan berikut historisitas pemikirannya. Dalam usahanya mengetahui Tuhan, Witgenstein menggunakan pendekatan filsafat bahasa. Witgenstein beranggapan bahwa setiap hal yang dipikirkan harus pula dapat diucapkan. Ketika kita berbicara tentang bahasa

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Alves Azevedo, Edmilson. "DIZER E MOSTRAR EM LUDWIG WITTGENSTEIN." Problemata 5, no. 1 (2014): 64–93. http://dx.doi.org/10.7443/problemata.v5i1.20251.

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