By Wittgenstein, Ludwig; Wittgenstein, Ludwig; Cahill, Kevin M
Kevin M. Cahill reclaims considered one of Ludwig Wittgenstein's such a lot passionately pursued endeavors: to reawaken a feeling of ask yourself round human lifestyles and language and its mysterious position on this planet. Following the philosopher's religious and cultural feedback and tying it extra tightly to the final evolution of his idea, Cahill frames an unique interpretation of Wittgenstein's engagement with Western metaphysics and modernity, greater contextualizing the strength of his work.
Cahill synthesizes a number of methods to Wittgenstein's lifestyles and concept. He stresses the nontheoretical aspirations of the philosopher's early and later writings, combining key parts from the so-called resolute readings of the Tractatus with the "therapeutic" readings of Philosophical Investigations. Cahill indicates how continuity in Wittgenstein's cultural and religious matters proficient if now not guided his paintings among those texts, and in his studying of the Tractatus, Cahill identifies brilliant affinities with Martin Heidegger's Being and Time―a textual content hardly linked to Wittgenstein's early formulations.
In his attempt to recapture ask yourself, Wittgenstein either kept away from and undermined conventional philosophy's reliance on thought. As Cahill relates the stairs of this daring pastime, he varieties his personal cutting edge, analytical equipment, becoming a member of historicist and contextualist ways to text-based, immanent readings. the result's an unique, sustained exam of Wittgenstein's thought.
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Extra resources for The fate of wonder : Wittgenstein's critique of metaphysics and modernity
Example text
40 One thus ends up with an interpretation of the Tractatus in which Wittgenstein is combining important parts of Schopenhauer’s ethics and ontology with a more rigorous logical theory. It is worth pointing out that Schopenhauer, too, is at least dimly aware of the problematic nature of sentences concerning the ineffable. . 42 He thus fails to see these descriptions for what they really are: nonsensical utterances that say nothing and therefore must ultimately be thrown away but that can be used to show the sensitive reader something higher.
I will mention another experience straight away which I also know and which others of you might be acquainted with: it is, what one might call, the experience of feeling absolutely safe. ” So we see that the imaginative activities involved in these two kinds of utterance are not totally distinct. Nevertheless, they differ crucially in the way that the imagination of the speaker is connected with his intentions. The metaphysician has the sober intention of propounding theories that, whatever their truth value, he at least imagines make sense; the reflective speaker of ethical nonsense is not under this illusion, though his intentions are perhaps no less sober.
They make themselves manifest. 24 Schopenhauer, of course, considered himself a disciple of Kant and professed to make only a few, albeit significant, corrections to the master’s thought. 26 As such, it is entirely barren as a source of knowledge. 27 Schopenhauer holds, against idealists like Hegel, that knowledge comes only from either empirical or synthetic a priori representations, both of which are rooted in and conditioned by the understanding. In short, for Schopenhauer, one can know the world only as representation, and there is no knowledge of things-in-themselves or the Absolute, which he thinks amount to the same thing.