By Matthew B. Ostrow
"The thinker strives to discover the releasing be aware, that's, the note that eventually allows us to understand what up previously has intangibly weighed down our consciousness." might Wittgenstein were keen to explain the Tractatus as an try to locate "the freeing word"? this can be the fundamental competition of this strikingly cutting edge new research of the Tractatus. Matthew Ostrow argues that, faraway from looking to supply a brand new concept in common sense within the culture of Frege and Russell, Wittgenstein considered all such endeavors because the ensnarement of idea.
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Extra info for Wittgenstein's Tractatus: a dialectical interpretation
Sample text
This is just to say that if the possibilities of representation were not already secured in advance, it would always be an open question as to whether a given fact could be represented. Without the givenness of objects, we would not be able to say that, for example, A is leaning against the wall until we first knew that A was the kind of thing that was capable of occurring in this context. But since the proposition expressing that knowledge would be subject to the same indefiniteness of sense, an infinite regress would then ensue.
5 It is useful to compare this conception of the object with Frege’s. Frege famously draws a distinction between the object and the function – roughly, between that which corresponds to a proper name and the “unsaturated,” predicative entity that combines with it. He emphasizes the way in which the function does not stand on its own but is instead given by looking to what is common to a series of propositions. ” But while Frege goes on to contrast this idea of a “dependent” function with that of an object as a self-standing entity, one that is a “whole complete in itself,”6 the Tractatus’ aim would seem to be to bring out how no genuine logical distinction could be drawn between these notions; both function and (Fregean) object must be equally understood in terms of their capacity to occur in a space of facts.
063), as well as the first part of 22 Pictures and logical atomism the picture theory, serve to clarify this “uncontroversial subject,” to begin to make fully evident the real character of a logical inquiry. Now such an interpretation might seem difficult to sustain, given that, a few scattered comments notwithstanding, “logic” as we ordinarily conceive of it – that is, as it is systematically presented in, say, Frege’s Begriffsschrift or Russell’s Principia Mathematica – is not treated by Wittgenstein until the 3s or even the 4s.