Category: Wittgenstein

How Philosophers Should Greet One Another

Wittgenstein1 Ludwig Wittgenstein, Culture and Value (University of Chicago Press, 1980), p. 80:

Der Gruss der Philosophen unter einander sollte sein: "Lass Dir Zeit!"

This is how philosophers should greet each other: "Take your time!"

A similar thought is to be found in Franz Brentano, though I have forgotten where he says this:

Wer eilt, bewegt sich nicht auf dem Boden der Wissenschaft.

One who hurries is not proceeding on a scientific basis.

Philosoblogging, I should think, is one way to avoid hurrying things into print: one tests one's ideas in the crucible of the 'sphere before submitting them to a journal.

Go For Broke and Die with Your Boots On

Norman Malcolm, Ludwig Wittgenstein: A Memoir, pp. 56-57:

Moore's health was quite good in 1946-47, but before that he had suffered a stroke and his doctor had advised that he should not become greatly excited or fatigued. Mrs. Moore enforced that prescription by not allowing Moore to have a philosophical discussion with anyone for longer than one hour and a half. Wittgenstein was extremely vexed by this regulation. He believed that Moore should not be supervised by his wife. He should discuss as long as he liked. If he became excited or tired and had a stroke and died — well, that would be a decent way to die: with his boots on. Wittgenstein felt that it was unseemly that Moore, with his great love for truth, should be forced to break off a discussion before it had reached its proper end. I think that Wittgenstein's reaction to this regulation was very characteristic of his outlook on life. A human being should do the thing for which he has a talent with all of his energy his life long, and should never relax this devotion to his job merely in order to prolong his existence. This platonistic attitude was manifested again two years later when Wittgenstein, feeling that he was losing his own talent, questioned whether he should continue to live. (Emphasis added)

Yes!  No wife, only fair Philosophia herself, should preside over and super-vise a philosophical discussion.  If an interlocutor should  expire in the heat of the dialectic, well then, that is a good way to quit the phenomenal sphere. 

Wittgenstein’s Level

There are philosophers whose ideas are worth  little, but whose lives were in many ways exceptional and pitched at a level of spiritual intensity that the rest of us reach only occasionally if at all.  Simone Weil is one example, Ludwig Wittgenstein another. This Wittgenstein fragment gives me shivers and goose bumps:

A beautiful garment that is transformed (coagulates as it were) into worms and serpents if its wearer looks smugly at himself in the mirror.

Ein schoenes Kleid, das sich in Wuermer und Schlangen verwandelt (gleichsam koaguliert), wenn der, welcher er traegt, sich darin selbstgefaellig in den Spiegel schaut. (Culture and Value, p. 22)

Morris Lazerowitz on Philosophy and Propositions

Immersed as I am these days in a metaphilosophical project, I once again pull Lazerowitz's Philosophy and Illusion (Humanities Press, 1968) from the shelf.  Morris Lazerowitz (1907-1987) may not be much read these days, but his ideas remain provocative and worth considering, despite the fact that they are now taken seriously by few, if any.  But if he is right in his metaphilosophy, then I am wrong in mine, and so intellectual honesty requires that I look into this in some detail.

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What is Wrong and What is Right with Wittgenstein’s Philosophy of Religion

One source of the appeal of ordinary language philosophy (OLP) is that it reinstates much of what was ruled out as cognitively meaningless by logical positivism (LP) but without rehabilitating the commitments of old-time metaphysics. In particular, OLP allows the reinstating of religious language. This post explains, with blogic brevity, how this works and what is wrong and what right with the resulting philosophy of religion. Since OLP can be understood only against the backdrop of LP, I begin with a brief review of LP.

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Wittgenstein, On Certainty #348: ‘I am Here’

Ludwig Wittgenstein writes:

. . . the words 'I am here' have a meaning only in certain contexts, and not when I say them to someone who is sitting in front of me and sees me clearly, — and not because they are superfluous, but because their meaning is not determined by the situation, yet stands in need of such determination.

Part of what LW is saying in this entry is that the meaning of an expression is determined by its use in a given context. In a slogan: meaning is use.

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