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So memory is not infallible.
Is there any doubt that this is confused?? So I think it can't be that in the second quote you mention W is making something like the point that if we forget the right whatever that means mental image of a color, then just because of that forgetfulness the color loses its meaning it never got its meaning that way. So I think in your second quote W is reiterating that memory is fallible in the sense that it's not always the highest court of appeal. Regarding the second question, Glock Wittgenstein dictionary p.
But the reason for this is not that they lack a certain private experience, it's due to the fact that they lack the abilities to fully participate in our language game. I'm not entirely satisfied with that, but something like that is would be the default Wittgensteinian answer. Sign up to join this community.
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Wittgenstein's Investigations A Guide and Interpretation - Andrew Lugg - Google книги
Publication on WAB's website with kind permission from the author and Springer I cannot found a school because I do not really want to be imitated. Not at any rate by those who publish articles in philosophical journals. Culture and Value , What is a prophet like? Wittgenstein is the nearest to a prophet I have ever known.
He is a man who is like a tower, who stands high and unattached, leaning on no one.
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He has his own feet. He fears no man. And why? Not at all because he can strike them or take their money or their good names. Thus saith the Lord! Here is a symptomatic one: What is a prophet like? Thus wrote O.
Bouwsma in his notes for a class on prophecy. Also regular and routine are the academic conversations on Wittgenstein, or on any other philosophical topic under the sun and the local Linde tree carried on during a conference week. At irregular intervals along the walk one meets a bench upon which he and, we surmise, other unknown travelers sat down to rest; a small plaque where we surmise he stopped to write some notes; another spot where he looked out over the Austrian scenery.
One could, one should perhaps, say that the moderator, ostensibly objective in most fighting matches, was Burton Dreben of Boston, considered by some to be the intellectual father, and definitely the motivating teacher, of the nonsense crowd. For, as soon became clear, this was not an ordinary academic conference in which participants read articles and voiced their interpretive positions on neutral texts. What could be the interests, or motivations for the battle, or, for that matter, its spoils?
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In December of , at the convening of the American Philosophical Association, two heroes of interpretation, Cora Diamond and James Conant, chaired by a third, Hilary Putnam, presented a typical, fourth station, exegetical reading of Wittgenstein. Or, more blatantly, what ethical or moral implications can we draw from such minute not to mention petty dealings in such esoteric texts?
This was a dumbfounding question, whether meant to elicit serious self-reflection of the heroes of interpretation or simply to stump. But notice the significance of this for the teller of interpretive stories: after eighty years of interpretation, through the sometimes calm, sometimes turbulent interpretive seas, having ingested both standard and non-standard readings on Wittgensteinian ethics, having moved ethics from inside the Wittgensteinian system to its defining framework, interpreters of Wittgenstein are seen to be using him as an idol?
This is interpretation taken to new venues indeed. Then there are the stories of philosophy departments. While the stories about Wittgenstein as a teacher, as a fascinating character, as of problematic temperament are well-known, it is incumbent upon us to reflect, rather, on the characteristics of a philosophical community which was willing to countenance such eccentricity and to ask whether it is only, and always, the mark of genius that excuses such behavior.
The same kind of negative or positive consistency would not be found for Plato, Aristotle, or Kant. And finally, the story of the literary inheritance, with the related story of the editorial endeavors and struggles as regards the Nachlass. Given this variety of sources and editors , and based on the ironic fact that Wittgenstein published only one book the Tractatus in his lifetime, controversy over the correctness correctness involving choice of material, accuracy of translation, order of presentation, relevance of appropriation, and fit of data of any edited product was more than expected; it has become an attendant profession to the work of interpretation.
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It is not fiction, but neither is it a documentary. The ensuing development, however, was not one of rancor or estrangement, but rather collaboration which produced an intriguing work of philosophical art, or artistic philosophy. We have made little, in our story of interpretation, of this part of the narrative. From the reportage style of Gay Men and Women Who Enriched the World , 21 with Wittgenstein joining a long list of heroes and heroines whose heroism is not unambiguously diagnosed , we progress or descend?
No less sincere, but oft-times more philosophically grounded, are readings of Wittgenstein inhabiting feminist studies, ranging from concretely political Lesbian agendas, 22 to very theoretical analyses within political epistemology. But this, of course, is not new: Wittgenstein has been used for educational purposes, per se, from the early s. The many articles trying to make sense of his words on learning a language, on how we learn a language, on how children learn a language, or on learning in general are legitimate, and common, paths in the enterprise of interpretation of Wittgenstein on meaning, or on human action, or on intentional acts ; these fit, all too well, into the stations of mainline interpretations.
Two noteworthy examples can illuminate the delicate, yet wide, maneuverings of such niche-readings. We see, in such recent works, a taking to account of all or most points of our interpretive maps: mainline readings, non-standard issues, and motivational use. And Shanker is not a neutral interpreter here; he has an agenda.